
Copyright^ - 



COPYRIGHT DEPOSIT. 



3Tnw\ 



Copyright, 19lJ 
By THE CHRISTIAN WITNESS CO. 






©CLA330910 



INTRODUCTION. 

We are more than pleased to recommend, as well as 
introduce, the public to this book. 

Brother Ruth, the author, excells in the presentation 
of scriptural holiness. He does this in a scriptural way 
by letting the Bible speak for itself. 

In these times when there are so many so-called holi- 
ness teachers who have a good deal to say about holiness 
in a very indefinite manner, we are glad to have this con- 
tribution to holiness literature that speaks emphatically, 
explicitly and definitely on the subject of Christian holi- 
ness. We would that ten thousand preachers might 
read this book and learn to be definite. We have noticed 
a tendency of late among the holiness evangelists to be 
misty and indefinite in their teachings. We wish they 
might all be required to read this book and sharpen up, 
both in their teachings and experience. 

Brother Ruth is so scriptural and clear in his teachings 
and so cogent in his logic that it would be impossible for 
any candid man to affirm that he has not proved the 
doctrine. We bid God-speed to this volume and may it 
accomplish much for the Master's service. 

g. a. Mclaughlin. 



INDEX. 

Page 

The Two-fold Aspect of the Gospel 7 

Consecration 10 

The Second Work of Grace 12 

The Two-fold Nature of Sin 17 

Not Sanctified when Converted 20 

Yet Carnal 26 

The Law of the Spirit of Life 29 

Justification must be Maintained 34 

If We Walk in the Light 37 

Bible Reasons for Sanctification .40 

Sanctification an Absolute Necessity .... 43 

A Holy Heart Necessary for Holy Living ... 47 

"Quickened"— "Crucified" 50 

When was St. Paul Sanctified 53 

Paul Testified to Sanctification 57 

Why Young People should be Sanctified ... 62 

Sanctified for the Sanctification of Others ... 65 

Holiness a Specialty 70 

The Perfection of the Sanctified 72 

Sanctified People Shot . 76 

Death-bed Sanctification 79 

Danger Signals for the Sanctified 83 

The Antiseptic Quality in Holiness 88 

The Beauty of Holiness 91 

5 



Holiness means Antagonism to Sin 94 

Holiness all Inclusive 97 

After Sanctification, What? . . 100 

Perfect yet Pressing .105 

Without Spot and Blameless 109 

That Rest Ill 

Christlikeness 115 

Temptation 121 

The Tunnel 127 

Enlargement through Distress 132 

Conditions of Spiritual Sight 135 

The Scriptural Conflict 140 

>Evil Thoughts and Thoughts of Evil . . . .143 

•The Secret Place of the Most High 145 

The Way of victory 151 

Ten Brief Reasons Why a Preacher should preach 

Holiness as a Second Work of Grace. . . .154 



THE TWO-FOLD ASPECT OF THE GOSPEL. 

Seeing sin is two-fold — both innate, inborn, as a cor- 
ruption of the nature, and outward, as an act — the pro- 
vision of the Gospel in like manner is two-fold ; there are 

Two objects of divine love: — 

"God so loved the world," John 3:16. 
"Christ also loved the church." Eph. 5:25. 

Two purposes of the atonement: — 

"To save sinners." I. Tim. 1:15; Rom. 5:8. 
Sanctify believers. Heb. 13:12; Eph. 5:26. 

Two expressions of His will: — 

Concerning sinners, — "Not willing that any should 

perish." II. Pet. 3:9. 
Concerning the Church, — "This is the will of God, 

even your sanctification." I. Thess. 4:3. 

Two prayers of Christ: — 

For sinners, "Father, forgive them." Luke 23:34. 
For believers, "Sanctify them through Thy truth." 
John 17:9, 17. 

Two Calls: — 

Sinners to repentance. Matt. 9:13. 
Believers "Unto holiness." I. Thess. 4:7. 



THE SECOND CRISIS 

Two Requirements: — 

"If we confess our sins." I. John 1:9. 
"If we walk in the light." I. John 1:7. 

Two Promises: — 
"To forgive us our sins." I. John 1:9. 
'To cleanse us from all unrighteousness." I. John 
1:9; Jer. 33:8. 

Two Offices of the Spirit: — 
"Born of the Spirit." John 3:5. 
Baptized with the Spirit. Matt. 3:11. 

Two Witnesses of the Spirit: — 
"That we are the children of God." Rom. 8:16. 
Sanctification, "whereof the Holy Ghost also is a 
witness to us." Heb. 12:14, 15. 

Two Experiences: — 
"You hath He quickened." Eph. 2:1. A making 

alive of our moral nature. 
"Our old man is crucified." Rom. 6:6. A putting to 
death of our carnal nature. 

Two Rests: — 
The first rest He gives on condition that we "come." 

Matt. 11:28. 
The second rest we "find" after we have had His 

yoke upon us and learned of Him : soul rest. 
The first is the rest from guilt and condemnation; 

the second is rest from fret and worry and unholy 

tempers: rest from inward conflict. Matt. 11:29; 

Heb. 4:3, 10. 



IN CHRISTIAN EXPERIENCE 9 

Two Steps of Faith: — 

"Justified by faith." Rom. 5:1. 
"Sanctified by faith. " Acts 26:18. 

In view of the fore-going we can understand why John 
Wesley spoke of "the second blessing, properly so called ;" 
and Mr. Charles Wesley spoke of it as "that second rest;" 
and Toplady taught us to sing, 

"Be of sin the double cure; 
Save from wrath, and make me pure." 

While in justification a man obtains life, in Sanctifica- 
tion he receives the "life more abundant;" In justifica- 
tion he has "peace with God;" in Sanctification he ob- 
tains "the peace of God ;" In Justification he obtains the 
love of God; in Sanctification his love is "made perfect;" 
In Justification he is made "free" from guilt and condem- 
nation, because he is saved from sin as a practice; in 
Sanctification he obtains the "deed" to his freedom, with 
all the mortgages paid off, because he is cleansed and 
made free from sin as a principle. 

It is this complete cleansing and deliverance from 
original or inbred sin by the baptism with the Holy Ghost 
and fire, that we refer to as the Second Crisis in Christian 
experience. Seeing it is not obtained at the time of con- 
version, nor by a gradual development or growth in grace, 
but by a definite act of consecration and faith as an in- 
stantaneous experience subsequent to regeneration, it 
invariably marks a distinct epoch, or second crisis, in the 
life of him who obtains it. 



10 THE SECOND CRISIS 



CONSECRATION, 

Consecration is not sanctification ; but is the human 
side of sanctification. As the promise of sanctification 
is never given to sinners, so the call to consecration is 
never given to sinners. The attitude of a sinner being 
that of rebellion, he can simply surrender, and repent of 
his sins. But writing to believers, the Apostle Paul said, 
"I beseech you therefore, brethren, by the mercies of 
God, that ye present your bodies a living sacrifice, holy, 
acceptable unto God, which is your reasonable service/ ' 
(Rom. 12:1.) Hence, we see that the call to consecra- 
tion is to the "brethren;" the incentive to consecration, 
"the mercies of God;" and the object of consecration is, 
that they might be ' 'transformed,' ' and " prove what is 
that good, and acceptable, and perfect, will of God." 

Here is one reason why a person is not sanctified when 
converted: the conditions are entirely different. A sin- 
ner must do one thing in order to be converted, while a 
believer must do entirely a different thing in order to be 
wholly sanctified. Indeed, it would be utterly impossi- 
ble for a sinner to present himself il a living sacrifice" 
seeing he is "dead in trespasses and sins;" not until after 
the soul has been quickened into newness of life can he 
present himself "a living sacrifice." The struggle of the 
sinner, in his surrender of himself to God, is to give up 
what is evil; the struggle of the believer in making his 
consecration, is to give up what is good: — his time, his 
plans, his possessions, himself, his all, to God. 



IN CHRISTIAN EXPERIENCE 11 

Nor is an objective consecration sufficient. By an ob- 
jective consecration we mean a consecration or devote- 
ment to a certain work, as being consecrated to the work 
of a deaconness, or the work of a missionary, or the work 
of the ministry, There are multitudes of persons who 
are objectively consecrated — consecrated to certain 
lines of religious work, — who, nevertheless, are not 
wholly sanctified. The consecration necessary to entire 
sanctification is rather, what may be termed, a subjective 
consecration. The purpose of a subjective consecration 
is not, primarily, to do something for Him, but rather to 
let Him do something for us. In other words, a person 
must needs consecrate himself unconditionally to the 
Lord, for the express and specific purpose of letting the 
Lord completely purify and sanctify the soul; and not 
only so, but when such consecration is made, and all is 
upon the altar, there still remains one more step to be 
taken, to wit, the step of faith. Having fully met con- 
ditions, faith must take God at His word, and believe 
that He doeth it. We are ' 'sanctified by faith." (Acts 
26:18.) 

Real consecration includes all we have, and all we ever 
will have; all we are, and all we ever will be; all we know 
and all we ever will know, for time and eternity; and is 
the pledge of an eternal "y es " to all the will of God. It 
is not sufficient for a person to say, "I have given up all I 
know," but must include all we do not know; all He may 
reveal in the future. Such person can never re-consecrate. 
They who habitually re-consecrate, are simply playing at 
consecration and have never yet learned the real meaning 
of consecration. But where a real death-bed consecra- 



12 THE SECOND CRISIS 

tion has been made, and the last point yielded to God, 
so that there is a glad "yes" down deep in the soul to all 
the will of God, faith becomes spontaneous, and the soul 
will realize that the altar sanctifieth the gift. (Matt. 
23:19.) 

The minister who says that sanctification simply means 
consecration, is either exceedingly ignorant on this sub- 
ject, or else is wilfully mis-stating the case; he cannot 
consult any dictionary or lexicon of authority, but what 
he will find that the word sanctification has the two-fold 
meaning: consecration, or "setting apart," which is the 
human side; and purification, making free from sin, and 
making holy, which is the divine side. "Give yourself 
to God in all things, if you would have God give himself 
to you." — Upham. 
The language of real consecration is. 
"I am willing 

To receive what Thou givest, 
To lack what Thou withholdest, 
To relinquish what Thou takest, 
To suffer what Thou inflictest, 
To be what Thou requirest, 
To do what Thou commandest. 
Amen." 



THE SECOND WORK OF GRACE, 

There was a time when we were rather partial to the 
term "Second Blessing;" and we still have no objections 



IN CHRISTIAN EXPERIENCE 13 

to that term, seeing it is, as Mr. Wesley expressed it, 
"the second blessing, properly so-called.' ' And yet, in 
later years, we have come to feel a preference for the term, 
'THE SECOND WORK OF GRACE;" for while the 
experience of entire sanctification is an unspeakable 
blessing, it is more than a blessing; it is a definite work 
of grace divinely inwrought, by which the heart is 
cleansed from all sin and made holy: hence, the term, 
"A Second Work of Grace' ' seems more significant, and 
expressive of the fact, and leaves less room for quibbling 
on the part of those who do not agree with this Wesleyan 
teaching. 

When speaking of the "Second Blessing/' it is quite 
common to hear men say, they had not only received the 
"Second Blessing" but hundreds of blessings. To such 
we invariably reply, that if they have received "hundreds 
of blessings," it would seem in bad taste for them to ob- 
ject to someone else receiving the "Second Blessing." 
It then becomes necessary to ask where they begin to 
enumerate their blessings. The truth is, a sinner might 
say he had received "hundreds of blessings;" and so he 
has, such as life, health, food, raiment, Christian parent- 
age, the open Bible, etc., etc.; but none of these changed 
his heart condition, nor his relationship toward God. 
In the sense that the experience of Justification is the 
first blessing that does effect an inward change, and bring 
him into a new attitude and relationship toward God, 
in exactly the same sense it may be said Sanctification 
is the second blessing. 

But as before suggested, Sanctification is more than a 
blessing ; it is an inward work of grace that again changes 



14 THE SECOND CRISOS 

our moral condition and our relationship toward God 
As the Standard Dictionary says, it is "the gracious work 
of the Holy Spirit whereby the believer is freed from sin 
and exalted to holiness of heart and life." It is not an 
experience that comes into the heart of a sinner, but into 
the heart of "the believer," and, therefore, is necessarily 
subsequent to regeneration and received as a second 
work of grace. 

To speak of a "second work of grace," of course, 
necessarily implies that a person has previously received 
a first work of grace; this is commonly known as the 
experience of Justification. But no one would be heard 
to say they had received a hundred works of grace. 

The use of this term — the second work of grace — 
would not only suggest that sanctification is an experi- 
ence received subsequent to Justification, but would at 
once indicate that men could not attain the same by 
growth, seeing it is a "work of grace" — a divine act — 
wrought in the heart of a believer. No one can grow in- 
to an act. Just as no one can grow into the experience 
of Justification, or regeneration, because it is a some- 
thing God must do for us, and in us, so it is with the ex- 
perience of Sanctification, seeing it is a "second work of 
grace" divinely inwrought. 

^ As in Justification the sinner is pardoned of all his 
sins, and delivered from all guilt and condemnation and 
made alive unto God, being born of the Spirit, so in 
Sanctification the believer is cleansed from inbred sin 
and made free from unholy tempers and unholy appe- 
tites by the baptism with the Spirit. In the very nature 
of things the birth of the Spirit must precede the baptism 



IN CHRISTAIN EXPERIENCE IS 

with the Spirit; and there is no method of interpretation 
that can make a birth and baptism identical, and signify 
the same thing. 

While we admit that this particular phrase, 'The 
Second Work of Grace/' is not used in the Scripture, we 
would, nevertheless, insist that we have the equivalent, 
and that which could mean nothing else, in frequent use 
all through the Scriptures. As well object to the term, 
"the new birth" seeing that exact phrase cannot be found 
in the Scripture; but no one would think of objecting to 
the using of this term, seeing we have the equivalent — 
"being born again," etc. 

Paul, in writing his second letter to the Corinthians, 
said, "In this confidence I was minded to come unto you 
before, that ye might have a second benefit ;" or, as the 
marginal rendering gives it, "a second grace" And, 
seeing that sanctification is never promised to sinners 
but in the language of the Encyclopaedic Dictionary, is 
"An operation of the Spirit of God on those who are al- 
ready in Jesus," it must necessarily be an experience — 
a work divinely inwrought — subsequent to regenera- 
tion, which indicates that it is a second work of grace as 
compared with the first work of grace. 

If the reader will but remember that sin is two-fold, 
and that all men in their natural estate have a two-fold 
difficulty, namely, sin as an act in the outward life, and 
sin inborn, as a corruption of the nature, there should be 
no difficulty in seeing why we advocate a second work of 
grace. Sins committed may be repented of and par- 
doned, but original sin, which was inherited, and is a 
moral uncleanness, cannot be pardoned, but must be 



16 THE SECOND CRISIS 

cleansed away. Pardon is a judicial act, whereas, 
cleansing is a priestly function. Hence Toplady was 
right when he sang, "Be of sin the double cure." Double 
does not mean one or three, but two. 

We know of no Christian denomination that teaches 
in their credal statements, that a person is freed from all 
sin and made holy at the moment of his regeneration. 
Mr. Wesley said, "Sin does remain in one that is justified, 
though it has not dominion over him. For he has not 
a clean heart at first," and went on to say, the "doctrine 
that there is no sin in believers, is quite new in the church 
of Christ; that it was never heard of for seventeen hun- 
dred years; never till it was discovered by Count Zinzen- 
dorf . I do not remember to have seen the least intima- 
tion of it, either in any ancient or modern writers unless, 
perhaps, in some of the wild, ranting Antinomians." 
Dr. Pendleton, who is regarded as one of the most or- 
thodox of Baptists, and accepted as an authority both 
in England and America, says in his "Christian Doc- 
trines, " which is a compendium of Baptist theology, 
(page 300): "Regeneration breaks the power of sin and 
destroys the love of sin, so that whosoever is born of God 
doth not commit sin in the sense of being the slave there- 
of; but it does not free the soul from the presence and pol- 
lution of sin. Alas, the regenerate know full well that 
sin is in their hearts. This accounts for the Christian 
warfare.' ' The Presbyterian church teaches in the 
Confession of Faith (Chapt. 9, Sec. 4) "When God con- 
verts a sinner, and translates him into a state of grace, 
he freeth him from his natural bondage under sin, — yet 
by reason of his remaining corruption he doth not per- 



IN CHRISTIAN EXPERIENCE 17 

fectly nor only, will that which is good; but also will that 
which is evil." In Chapt. 13, sections 2 and 3, they 
make this additional statement: ' 'There abideth still 
some remnants of corruption in every part, whence 
ariseth a continual and irreconcilable war." 

Such is in substance the teaching of all the denomina- 
tions; hence the necessity for a second work of grace in 
order to remove this " remaining corruption" and make 
clean the heart of the regenerate. Some would teach 
that we cannot be entirely cleansed and made free from 
this "remaining corruption," until death; but even if it 
were received at death it would be a second work of 
grace. However, there is absolutely not one promise 
of cleansing from sin at death, in all the Bible; but there 
is promise of a present tense cleansing. "If we walk in 
the light, as He is in the light, we have fellowship one 
with another, and the blood of Jesus Christ, His Son, 
cleanseth us from all sin." I. John 1:7. 



THE TWO-FOLD NATURE OF SIN. 

The failure to recognize the fact that our difficulty is 
two-fold, accounts for much of the confusion and con- 
troversy regarding what is known as "the second bless- 
ing." Hence, some may be heard to say they "do not 
believe in any half-way work; that when God pardoned 
their sins he pardoned all of them," etc. Just as though 
we taught and believed but half of their sins had been 
forgiven, and now we would have them come and have 



18 THE SECOND CRISIS 

the other half forgiven. Of course, the holiness people 
neither believe nor teach anything of the kind. Certain 
it is that when God pardons a sinner He pardons every 
sin he has ever committed, and the soul is made to re- 
joice in a perfect pardon. 

There is no occasion nor necessity of under-rating or 
minifying the experience of justification in order to make 
place for the second experience. Instead of saying that 
justification is but a half-way experience, we would pre- 
fer to say that justification itself includes at least twelve 
distinct and perfect works, though they occur simul- 
taneously, as follows: a perfect conviction; a perfect 
surrender; a perfect repentance; a faith that perfectly 
trusts God; a perfect pardon; a perfect washing of re- 
generation, removing all acquired pollution; a perfect 
quickening into newness of life; a perfect adoption; the 
love of God shed abroad in the heart; power to forsake 
and cease from all sin; the witness of the spirit; obe- 
dience to all the light God gives. All this and more en- 
ters into the experience of every person who is truly and 
scripturally justified; but all this has to do with sin as 
an act — sins committed. 

The fact of original sin, innate, inborn, is just as clearly 
set forth, in the Scripture as is the fact of sins committed. 
David said, "Behold, I was shapen in iniquity, and in 
sin did my mother conceive me." (Ps. 51:5). Elsewhere 
it is spoken of as "the carnal mind," "the law of sin," 
"the flesh," "sin that dwelleth in me," body of death," 
"the sin of the world," "our old man," etc., etc. Theo- 
logians speak of it as "depravity," "inbred sin," "or- 
iginal sin," "the Adamic nature," "a tendency to evil," 



IN CHRISTIAN EXPERIENCE 19 

etc. Mr. Charles Wesley spoke of it as "our bent to 
sinning." Almost every church in Christendom makes 
some reference to this fact of "original sin" in its the- 
ology and hymnology, if not in the credal statements 
The Methodist Episcopal Church says in her Discipline, 
Article No. 7, "Original sin standeth not in the following 
of Adam (as the Pelagians do vainly talk), but it is the 
corruption of the nature of every man, that naturally 
is engendered of the offspring of Adam v whereby man is 
very far gone from original righteousness, and of his 
own nature inclined to evil, and that continually.' ' 
This "corruption of the nature of every man" cannot 
be pardoned, seeing it is not an act of sin, but may be 
purged and cleansed away. 

It is from this "corruption of the nature" — the "car- 
nal mind" — that anger, and envy, and doubt, and fear, 
and pride, and unholy ambition, etc., emanate. And 
as the Angelican Confession says, "This infection of 
nature doth remain, yea, even in them that have been 
regenerated." In the nature of the case it cannot be 
pardoned, for the simple reason that we did not commit 
it; but, thank God, there is power in Jesus' blood to 
wash and cleanse it away. 

In view of this two-fold difficulty — sins committed 
and the sin nature inherited — Toplady sang : 

"Be of sin the double cure, 
Save from wrath and make me pure." 

Mr. Wesley said: "Sin does remain in one that is 
justified, though it has not dominion over him. For he 
has not a clean heart at first." (Wesley's Journal, dated 



20 THE SECOND CRISIS 

June 24, 1740.) In his sermon on 'The Repentance 
of Believers/ ' he said, " Although we may weaken our 
enemies day by day; yet we cannot drive them out. By 
all the grace which is given in justification we cannot ex- 
tirpate them. Though we watch and pray ever so much, 
we cannot wholly cleanse our hearts or hands. Most 
surely we cannot till it please our Lord to speak to our 
hearts again, to speak the second time, 'Be clean/ and 
then only the leprosy is cleansed. Then only the evil 
root, the carnal mind is destroyed, and inbred sin subsists 
no more. 19 (Vol. 1, page 208.) 

The promise is, "If we walk in the light as He is in 
the light, we have fellowship one with another, and the 
blood of Jesus Christ, His Son, cleanseth us from all 
sin." A sinner is in darkness and surely cannot "walk 
in the light as He is in the light." Only a pardoned man 
is in the light, and to him alone comes this promise of 
cleansing "from all sin." 



NOT SANCTIFIED WHEN CONVERTED. 

It is folly to claim an experience that is unscriptural. 
Yet, whenever the doctrine of entire sanctification as a 
second work of grace is proclaimed, we constantly hear 
people — even preachers — say, they were sanctified 
when converted. We insist that such a claim is wholly 
unscriptural and, therefore, untrue. God never does 
things contrary to His word. 



IN CHRISTIAN EXPERIENCE 21 

That some persons may be sincere in their claims, 
we do not deny; but if they will look into the Scriptures 
and walk in the light, they will soon discover their mis- 
take, for not only is the claim unscriptural, but contrary 
to their own heart experience, and the facts in their own 
lives. We are persuaded that no Christian has lived in 
the experience of regeneration any considerable length 
of time without finding that there was yet a something 
within that was contrary to their new life; that when 
they would do good, this evil thing was yet present and 
gave them battle; that since they were converted they 
still have felt the stirrings of carnality, in the form of 
anger, pride, fear, self-will, envy, peevishness, doubts, 
etc., etc. Frequently we have helped persons to see 
they were not sanctified when converted by simply ask- 
ing one question with reference to this fact: ''Have you 
not felt any of those things stirring in your heart since 
you were converted?" They may not manifest them- 
selves violently, or gain the mastery as they once did, 
but they nevertheless exist, and frequently bother and 
badger and hinder in the experience of the justified. 
This alone proves that the soul was not sanctified when 
converted. 

As Mr. Wesley has said, "Sin does remain in one that 
is justified, though it has not dominion over him. For 
he has not a clean heart at first.' ' (Wesley's Journal, 
June 24, 1740.) 

Aside from the fact that not one single command, or 
call, or promise of sanctification in the Scripture is ever 
given to a sinner, but in every instance to God's own 



22 THE SECOND CRISIS 

people, there are a number of reasons why the soul 
should not be sanctified when converted. 

First, the sinner knows nothing about sanctification, 
and has never felt any need of sanctification. The 
thing that troubles every sinner is the guilt and con- 
demnation he feels for sins committed; and what he 
wants and must have is mercy, and the forgiveness of 
the many sins he has committed. The one cry of a 
truly penitent soul is, "God be merciful to me, a sinner/' 
And though preachers insist they were sanctified when 
converted, and deny the teaching of a second experience, 
they themselves could not be persuaded to give an in- 
vitation to sinners to come forward and seek sanctifica- 
tion. It occurs to us, that if sanctification was for 
sinners, they should be told about it, and urged to seek 
it. If God were to sanctify a sinner he could have no 
appreciation of the same, as he had never felt any need 
of it, and consequently had not sought it. 

A second reason why God does not sanctify a soul in 
regeneration is because a sinner cannot meet the condi- 
tions for sanctification. The conditions upon which a 
soul is regenerated are repentance toward God and faith 
in our Lord Jesus Christ; but those are not the condi- 
tions of sanctification at all. The requirements for 
sanctification are an unconditional consecration — the 
presenting of one's self as a "living sacrifice, holy, ac- 
ceptable unto God. ,, A sinner, being dead in tres- 
passes and in sins could not possibly present himself 
a "living sacrifice;" only such as have previously been 
quickened into newness of life, and so have been made 
alive unto God can present themselves a living sacri- 



IN CHRISTIAN EXPERIENCE 23 

fice." Every sinner is a rebel against God; a rebel can 
only surrender. The call to consecration in the Scrip- 
tures is not given to sinners. The apostle said, "I be- 
seech you, therefore, hreihren, by the mercies of God, 
that ye present your bodies a living sacrifice. " There is 
a vast difference between the surrender of a conquered 
rebel and the glad, free-will consecration of a person who 
has the love of God in his heart. 

A third reason why God does not sanctify us when He 
converts us is because, in some respects at least, the 
work wrought in justification and sanctification are 
antipodal — are direct opposites. In justification there 
is a quickening and making alive process, while in 
sanctification there is a crucifixion, which means, put 
to death. In justification the spiritual and moral 
sensibilities are quickened and made alive unto God; 
in sanctification "our old man" — our carnal sensibili- 
ties, are crucified and put to death. The one is putting 
on the new man; the other is putting off the old man. 
These two experiences deal with two different hemi- 
spheres of our nature; the one with sin as an act; the 
other with sin as a nature ; the one with sins committed ; 
the other with the sin principle inherited. 

The very metaphors employed in the Scripture set- 
ting forth the experience of sanctification all indicate 
that it must take place subsequent to the new birth. 
Such terms as "circumcision," "married," "baptize" 
with the Holy Ghost, etc., all teach the second work of 
grace. In the nature of the case the child must be ■ 'born' ' 
before it can be "circumcised," "married," or "baptized;" 
this is just as true in the spiritual as in the natural realm. 



24 THE SECOND CRISIS 

There is absolutely no method of interpretation that 
can make the birth of the spirit and the baptism, with 
the Spirit identical. A birth is not a baptism; and a 
baptism is not a birth. They are two distinct and sep- 
arate things, and mark different epochs of Christian 
experience. Concerning the gift of the Spirit, Jesus 
said, "Whom the world cannot receive " John 14:17. 
No man is eligible to the gift of the Spirit until after he 
is adopted into God's family, and so ceases to be of the 
world. 

Occasionally we meet those who will admit that others 
have received sanctification as a second experience, but 
they themselves were more fortunate and were sancti- 
fied at the time of their conversion. This is frequently 
the attitude of ministers who have members in their 
churches who profess the second work of grace; they do 
not want to antagonize them, nor seem to be arrayed 
against the work of sanctification, but they do not be- 
lieve in being a "stickler for terms ;" they believe in being 
"liberal" and "broad" and "believe in sanctification;" 
but they themselves "got it all" when they were con- 
verted. Thus they hope to carry favor with the holi- 
ness people, and yet not give offense to any who might 
not believe in sanctification as a second work of grace. 
It is well to remember in this connection that God does 
not have two or three ways of converting people; that 
He has method and system, and is governed by law in 
the spiritual world just as in the natural world. It is, 
therefore, not a question of what he could do, but what 
He does do. While we admit that the manner of ap- 
proach, and the subsequent manifestations of the ex- 



IN CHRISTIAN EXPERIENCE 25 

perience vary, we would insist that so far as the work 
divinely inwrought in the soul at the time of conversion 
is concerned, it is precisely the same in every case. He 
does not forgive all the sins of one, and just forgive half 
the sins of another; or partially quicken one and fully 
quicken another; or partially adopt one and fully adopt 
another, etc. Exactly what He does for one in justifi- 
cation He does for all; no more and no less. With 
Him there can be no partiality; hence if one could truly 
lay claim to being sanctified at the time of conversion, 
all converted souls would have the same experience. 
But, as we have shown, such a claim and such teaching 
is wholly unscriptural, unreasonable and contrary to 
universal Christian experience. 

It is noteworthy that the only people who can relate 
an experience of sanctification, and tell what it has done 
for them, and who are laboring to bring others into the 
experience of sanctification are the persons who them- 
selves sought and obtained the experience subsequent to 
regeneration. The people who say they were sanctified 
at the time of their conversion never confess it, only 
when cornered in a second blessing holiness meeting, and 
then frequently become irritated and disturbed when 
others seek the experience who feel they did not have 
the good fortune of being sanctified at the time of their 
conversion. Why should it be thus with them if they 
themselves are in the experience? 

"Christ also loved the churchy and gave Himself for it; 
that He might sanctify and cleanse it." "Let us go 
forth, therefore, unto Him without the camp, bearing 
His reproach.' ' 



26 THE SECOND CRISIS 



"YET CARNAL." 

In his letter to the Corinthians (I. Cor. 3:3) the 
Apostle Paul declares that they are "yet carnal, 11 though 
he had said in the first chapter and fifth verse, "I thank 
my God always on your behalf, for the grace of God 
which is given you by Christ Jesus/ ' Thus we see that 
the Apostle recognized the fact that the carnal mind 
did yet co-exist with the "grace of God" in the heart of 
the regenerate. That although they were "babes in 
Christ/ ' and had spiritual life, "so that they could par- 
take of milk" — spiritual nourishment — and were 
"God's husbandry" and "God's building," (v. 9) and had 
fallen heir to "all things" (v. 21), yet there remained in 
their hearts that root of evil from which sprang "envy- 
ing, and strife, and divisions," which, of course, was in 
their way, and contrary to the new life they had received. 

And what was true of young converts at Corinth is 
true of young converts everywhere. It is well to re- 
member that God does not have a half dozen ways of 
converting folks; that He does not do things arbitrarily, 
but moves according to fixed laws in the spiritual world 
as in the natural world; hence we may safely conclude 
that so far as the work divinely inwrought at conversion 
is concerned, it is precisely the same in each case: no 
more and no less. With Him there is no respect of per- 
sons; just as He forgives every sin, quickens into newness 
of life, and adopts into His family one person who truly 
repents He does every person who truly repents. 



IN CHRISTIAN EXPERIENCE 27 

That there yet remains in every regenerate heart, sub- 
sequent to conversion, a principle that is antagonistic to 
the new life is taught by all evangelical denominations, 
and soon becomes the self-evident experience of all 
young converts; while he has a new heart he does not 
yet have a pure heart. As Mr. Wesley wrote in his 
Journal June 24, 1740: "Sin does remain in one that is 
justified, though it has not dominion over him. For he 
has not a clean heart at first.' ' Dr. Pendleton, who is a 
most orthodox Baptist and an authority in Baptist the- 
ology both in England and America, has said in his 
"Christian Doctrines, " on page 300, speaking upon the 
subject of Sanctification : "Regeneration breaks the 
power of sin and destroys the love of sin, so that whoso- 
ever is born of God doth not commit sin in the sense of 
being the slave thereof ; but it does not free the soul from 
the presence and pollution of sin. Alas! the regenerate 
know full well that sin is in their hearts. This accounts 
for the Christian warfare.' ' Pope, who was a Wesleyan 
theologian and an accepted authority on Christian doc- 
trine in Methodism, speaking on the subject of sancti- 
fication, Vol. II, page 64, says: "Sanctification in its 
beginnings, process and final issues is the full eradi- 
cation of the sin itself, which, reigning in the un- 
regenerate, CO-EXISTS WITH THE NEW LIFE 
IN THE REGENERATE, is abolished in the wholly 
sanctified." 

While the foregoing is in fullest harmony with the 
teaching of the Scripture, the theologies of the various 
denominations and universal Christian experience, it 
seems necessary that we should distinguish between be- 



28 THE SECOND CRISIS 

ing "yet carnal" and being "carnally minded.' ' "For 
to be carnally minded is death. " Rom. 8:6. 

To be carnally minded, we suppose, would imply that 
a person was yet under the dominion and control of this 
sin principle in the heart; that where the carnal mind 
gains the ascendency, and reigns, and enslaves the soul, 
it results in spiritual death; the margin speaks of it as 
"the minding of the flesh." Thus, just as God has said 
"the soul that sinneth, it shall die," so, "to be carnally 
minded is death." 

Thus we see the nature and danger of the carnal mind. 
That while "regeneration breaks the power of sin," so 
that it does not reign in the heart of the young convert, 
it, nevertheless, greatly imperils the soul; and in case it 
gains the ascendency will again plunge the soul into death. 

It is as though a man convicted of a felony and sen- 
tenced to die were pardoned by the Chief Magistrate, 
and thus escaped the penalty of the law he had broken 
and yet were afflicted with some malignant disease, which 
were hastening him to his death; but, thank God, this 
disease of the soul, designated as the carnal mind, is not 
an incurable disease, for Jesus, our Great Physician, can 
utterly eliminate and eradicate the "least and last re- 
mains of sin" from the soul, and make us every whit 
whole. "Where sin abounded grace did much more 
abound." But if the cure is not sought and obtained, 
this disease of the soul will eventually prove fatal, and 
the new life obtained in regeneration is forfeited and 
spiritual death ensues. 

Surely any one should see the necessity and importance 
of the second work of grace; and that pardon, by which 



IN CHRISTIAN EXPERIENCE 29 

a guilty sinner escapes the penalty of death, due to his 
transgression of the law, is one thing, and the curing of 
the deadly disease, and restoration to perfect health of 
the pardoned man is entirely another thing. What 
health is to the body, holiness is to the soul. 

Who would not desire complete deliverance from the 
deadly malady of sin, and rejoice in being made com- 
pletely whole? Thank God! in Jesus we may have the 
double cure — ■ a full pardon for all our actual transgres- 
sions and complete cleansing from the inherited, 
indwelling sin. "If we walk in the light as He is in the 
light, the blood of Jesus Christ, His Son, cleanseth us 
from all sin." I. John 1 :7. 



"THE LAW OF THE SPIRIT OF LIFE." 

(Rom. 8:2.) 

The apostle had just told the Romans that their ser- 
vice to God should no longer be "in the oldness of the 
letter," but in "newness of spirit" (Rom. 7:6), and de- 
clared, "If any man have not the Spirit of Christ, he is 
none of His." He also declares that "the Spirit is life" 
(8:10). Hence the person who has the Spirit is quickened 
and made alive unto God; has spiritual life. 

Not only so, but he also speaks of "the law of the 
Spirit of life." We suppose that this means that the 
Spirit operates according to a certain law; that spiritual 
life is subject to certain spiritual laws, or rules. We are 
told that law is "a rule of being or of conduct established 



30 THE SECOND CRISIS 

by an authority able to enforce its will. The rule ac- 
cording to which things proceed/* It is well to under- 
stand that God does not do things in a haphazard way 
in the realm of the spiritual any more than He does in 
the material universe; that in the spiritual as in the 
natural, He operates according to certain established 
laws, so it is not so much a question as to what God could 
do, but rather what He does do. Doubtless there are 
many things God could do, if it were simply a question 
of power, that He does not do, simply because it is not 
in accord with His plan. 

When once we can ascertain "the rule according to 
which things proceed* * in a given matter, we can speak 
with confidence and assurance, seeing that with Him 
there "is no variableness, neither shadow of turning.* * 
Hence we declare that if God accomplished the work of 
entire sanctification in one person at the time of regen- 
eration He evidently does this in all whom He regen- 
erates; for with Him there is no partiality. But if it can 
be shown, by the word of God, that men have not been 
entirely sanctified co-etaneous with their regeneration, 
then we are safe in concluding that such is not "the rule 
according to which things proceed** in the spiritual 
realm; and that, therefore, they who make such claims 
are mistaken. For if we allow that there is a divergence 
from this rule we would be under the necessity of be- 
lieving that God has no regard for the laws He has Him- 
self instituted, and that He must not only show a dis- 
regard for "THE LAW of the spirit of life,** but evi- 
dently must be partial, as well as haphazard in His deal- 
ings with His children. 



IN CHRISTIAN EXPERIENCE 31 

We think it is not difficult to prove by the scripture 
that the apostles, nor the Galatians, nor the Ephesians, 
nor the Thessalonians, nor the Corinthians — with many 
others — were not sanctified when converted; but, as 
believers, were urged on to this experience and prayed 
for, and in at least some instances, obtained this ex- 
perience subsequent to their regeneration. It would be 
absurd to urge them on to that, and pray for that which 
they already possessed. 

Of the Corinthians, Paul said, "I thank my God al- 
ways on your behalf, for the grace of God which is given 
you by Jesus Christ' ' (1:4). He says to them in the 
third chapter, "Ye are God's husbandry, ye are God's 
building." "All things are yours . . . and ye are 
Christ's; and Christ is God's." He addresses them as 
"brethren," and as "babes in Christ" and speaks of 
having fed them with "milk," thus indicating that they 
were born and had spiritual life, but after this he tells 
them most emphatically, "Ye are yet carnal." So it is 
evident that the Corinthians were not sanctified wholly 
at the time of their regeneration. 

In his letter to the Thessalonians, we note that the 
entire first chapter is an acknowledgment and commen- 
dation of theiT^spiritual experience, even saying they 
were "examples to all that believe," and that their 
"faith to Godward is spread abroad; so that we need not 
speak anything;" he then proceeds to tell them in the 
fourth chapter, "This is the will of God even your sanc- 
tification." In the fifth chapter and fifth verse he de- 
clares, "Ye are all the children of light, and the children 
of the day," and concludes his letter with the prayer, 



32 THE SECOND CRISIS 

"And the very God of peace sanctify you wholly/* and 
gives the assurance, ' 'Faithful is He that calleth you, 
who also will do it." So it is evident they were not 
sanctified when regenerated, or the apostle would not 
have subsequently urged it upon them, nor prayed that 
they might yet receive that experience. We must then 
conclude that sanctification, according to "the law of 
the spirit of life" is an experience subsequent to re- 
generation. 

The Spirit and the Word always agree. The Word of 
God is always "the rule according to which things pro- 
ceed' ' when wrought out by the Spirit. 

When we speak of law, or think of law, we do not refer 
to something that is variable, nor optional, but to some- 
thing that is unalterable and obligatory — if not com- 
pulsory. And the failure to conform to law incurs guilt 
and penalty. 

In order to live, in the physical world, there must be 
the observance of certain laws of life, known as the laws 
of nature, and the laws of health, the failure to observe 
these laws of life invariably brings one under another 
law, namely, the law of death. It is precisely so in the 
spiritual world. The apostle testifies, "The law of the 
Spirit of life in Christ Jesus hath made me free from the 
law of sin and death/ ' By this we see that there is such 
a thing as deliverance and freedom not only from guilt 
and sinning, but from "the law of sin," which he said 
in the preceding chapter, was in his "members," and 
brought him into "captivity" (7:23). 

"Now of the things which we have spoken this is the 
sum:" 



IN CHRISTIAN EXPERIENCE 33 

1. To belong to Christ, we must have the Spirit- 
"If any man have not the Spirit of Christ he is none 
of His." 

2. He that has the Spirit of Christ has spiritual life. 
"The Spirit is life." 

3. He that now has spiritual life must observe "the 
law of the Spirit of life." "As many as are led by the 
Spirit of God, they are the sons of God." 

4. That they who are "led by the Spirit" — that is, 
follow on and observe "the law of the spirit of life," will 
find a deliverance from the "law of sin" which is in 
their "members." 

5. That this deliverance is an experience subsequent 
to the quickening of the Spirit, or the impartation of 
spiritual life. 

6. That this experience brings freedom from that 
inward condition that brought us into captivity, 
and is the divine rule according to which things 
proceed." 

Praise the Lord! 

We mean to say that the foregoing is a fixed rule 
designated as "the law of the Spirit of life," and that all 
who truly obtain the experience of entire sanctification 
obtain it according to this law; and, therefore, conclude 
that every other claim or teaching is erroneous. That 
they who claim they were sanctified at the time of 
their conversion, or expect to attain it by growth, 
or by death,or whatever the theory, are wholly un- 
scriptural, and out of harmony with "the law of the 
Spirit of life." 



34 THE SECONS CRISIS 



JUSTIFICATION MUST BE MAINTAINED. 

It is not sufficient that a person may have had a very 
radical and definite conversion some time in the past, 
and then to rest in that fact and suppose that because of 
that experience one may have everlasting acceptance with 
the Father. "We are made partakers of Christ, if we 
hold the beginning of our confidence steadfast unto the 
end" (Heb. 3:14). No experience, however pronounced 
and glorious it may be, should be regarded as a finality, 
but simply as a stepping stone to higher altitudes of 
grace ; as a preparation for better things on before. This 
new found experience of justification must be maintained 
If it is to be retained; and in order to maintain the ex- 
perience of justification, the spirit of obedience must 
dominate the heart, and the individual must welcome 
and walk in all the light that God sheds on the pathway. 

We have heard persons say, when urged to press for- 
ward into the deeper things of God, "If I am only true 
to the grace already given me, I expect co outride all 
the storms of life and get safely home to heaven." A 
person might as well say that "if I only properly digest 
the food already taken, I will henceforth need no more. M 
The grace already given was for past necessities and will 
not suffice for the future any more than will the food we 
eat to-day suffice for all time to come. And the facts 
are, no person is "true to the grace already given," un- 
less they gladly welcome and walk in all the light that 
God gives. No person can disobey God and retain His 



IN CHRISTIAN EXPERIENCE 35 

favor. God commands all men to be holy; to refuse to 
be holy is to disobey God; disobedience is sin, and sin 
incurs guilt and condemnation, and forfeits to the soul 
the blessing and grace previously obtained. 

When we insist that the command and call of God to 
holiness is imperative, some will inquire in a cynical way, 
"Do you mean to say that no one will get to heaven but 
the holiness people ?" No, we would not say that no 
one will get to heaven but the holiness people, but we 
would say no one will get to heaven but holy people, 
and insist on ' 'holiness without which no man shall see 
the Lord." This is not our opinion, but what God says 
about it. No sin, nor nothing unclean or unholy, can 
ever enter a holy heaven. A more proper question 
would be, for the individual to ask of himself, how long 
may I neglect and reject the command and call of God 
to holiness, and so refuse to yield to His will, — my 
sanctification — and yet retain His favor? 

We are persuaded that in the lives of most Christians 
there comes a time when the person must be sanctified 
and made holy in order to have any experience of salva- 
tion at all ; not to do so would be wilful disobedience in 
deliberately turning from the call of God. The light 
that is in them would then become darkness. The 
measure of light is the measure of responsibility. Light 
graduates guilt. God will hold men responsible for all 
the light shed upon their pathway. "This is the condem- 
nation, that light is come" (John 3:19). 

The children of Israel were taught to say, "He brought 
us out from thence, that he might bring us in, to give 
us the land which he sware unto our fathers" (Deut. 6:23). 



36 THE SECOND CRISIS 

To say that he justified us in order that He might sancti- 
fy us, would be the exact equivalent, and the exact truth 
in the matter. 

The objective point of everything in the whole plan 
of redemption is our restoration to holiness; hence 
justification is simply a step or start in this direction. 
God never intended that any person should stop short 
of holiness. Sanctification is that divine act whereby 
we are made holy. 

When the children of Israel stopped short of Canaan, 
and so failed to take all God had promised and provided 
for them, He was "grieved" and "provoked" and 
destroyed them. Hence Jude says, "I will, therefore, 
put you in remembrance, though ye once knew this, how 
that the Lord, having saved the people out of the land 
of Egypt, afterward destroyed them that believed not." 
He "destroyed" the very people he had "saved," when 
they disobeyed and "believed not," and so failed to 
measure up to their high calling and exalted privileges. 
This should be a solemn warning to Christians to-day 
who fail to possess all their purchased and promised in- 
heritance in Christ, and so stop short of the "fullness of 
the blessing." Paul says, "All these things happened 
unto them for ensamples: and they were written for our 
admonition, upon whom the ends of the world are 
come" (I. Cor. 10:11). The call of God to holiness is 
imperative; holiness is not simply a privilege or a luxury, 
but a necessity. "If we walk in the light, as He is in the 
light, we have fellowship one with another, and the blood 
of Jesus Christ, His Son, cleanseth us from all sin." 
(I.John 1:7). 



IN CHRISTIAN EXPERIENCE 37 



"IF WE WALK IN THE LIGHT." 

Walking in the light pre- supposes that one is in the 
light. In the Scripture the sinner is spoken of as being 
in darkness, and, therefore, cannot walk in the light. 
We are told that men ' 'loved darkness rather than light, 
because their deeds were evil. For every one that doeth 
evil hateth the light, neither cometh to the light, lest 
his deeds should be reproved.' ' "Ye were sometimes 
darkness, but now are ye light in the Lord: walk as chil- 
dren of light." 

Speaking of Christians, the Apostle Paul said, "Ye are 
all the children of light, and the children of the day: 
we are not of the night, nor of darkness.'* (I. Thess. 5 :5). 
He said his mission to the Gentiles was "To open their 
eyes, and to turn them from darkness to light." He 
testified, "God, who commanded the light to shine out 
of darkness, hath shined in our hearts, to give the light 
of the knowledge of the glory of God in the face of Jesus 
Christ." (2 Cor. 4:6.) 

Christians are in the habit of singing: 

"At the cross, at the cross, 

Where I first saw the light, 
And the burden of my heart rolled away; 
It was there, by faith, 
I received my sight, 
And now I am happy all the day." 



38 THE SECOND CRISIS 

And this is correct. This experience is known as con- 
version, justification, regeneration, or being born again. 
It was then that our blinded eyes were opened and that 
we emerged from darkness into light. Sin darkens the 
mind and shuts out the light of God. The call to 
every sinner is, " Awake, thou that sleepest, and arise 
from the dead, and Christ shall give thee light" (Eph. 5:14) 

Jesus said, "If, therefore, thine eye be single, thy whole 
body shall be full of light. But if thine eye be evil, thy 
whole body shall be full of darkness." (Matt. 6:22, 23.) 
The single eye doubtless refers to singleness of purpose; 
the purpose of the heart to turn from all evil and follow 
only that which is good. It is nothing less than a com- 
plete consecration of all to God. 

Light is frequently used in the Bible as a synonym 
not only for knowledge, but for God's favor. David 
said, "Blessed is the people that know the joyful sound; 
they shall walk, O Lord, in the light of Thy countenance. " 
(Ps. 89:15.) "They got not the land in possession by 
their own sword, neither did their own arm save them: 
but Thy right hand, and Thine arm, and the light of Thy 
countenance, because thou hadst a favor unto them." 
(Ps. 44:3.) 

No one can retain the favor of God and disobey Him. 
Hence, if we would "walk in the light," we must walk in 
obedience. And to such as have retained the favor of 
God and now walk in obedience, there comes the prom- 
ise that "the blood of Jesus Christ, His Son, cleanseth 
us from all sin." (I. John 1:7.) 

So we see that there is a cleansing from sin as an ex- 
perience subsequent to regeneration, for such as are in 



IN CHRISTIAN EXPERIENCE 39 

the light and walking in obedience to the will of God. 
This cleansing from all sin is what Mr. Wesley termed 
"The second blessing, properly so-called." Certain it 
is that no man can walk in the light until after he has 
received the light. 

This first epistle of John was written to justified be- 
lievers and written "because" their sins are forgiven, 
and "because" they have known the Father, 
and "because" they are strong, and "because" the word 
of God abideth in them, and "because" they have over- 
come the wicked one. See I. John 2:12-14. He says 
his object in writing to them is that "your joy may be 
full," (1:4), and "that ye sin not" (2:1). But in order 
that they as Christians might have this fulness of joy 
and "sin not," he urges upon them the necessity of walk- 
ing in the light and so being cleansed from all sin. 

Sins committed must be confessed, and are forgiven. 
Pardon is a judicial act; cleansing is a priestly function. 
Original or inbred sin cannot be pardoned, for the sim- 
ple reason that it is not something we have done, but a 
something inherited, inborn. And while this, in the 
nature of the case, cannot be forgiven, there is power and 
efficacy in the blood of Jesus to cleanse it away. It is 
this cleansing that takes place after we are in the light 
and "walk in the light." 

Seeing that obedience is essential and necessary in 
order to retain the favor of God, there comes the time 
in the life of the believer when he must find this cleansing, 
or by his disobedience and refusal to walk in the light 
he will lose the favor of God, and the light that is in him 
will become darkness: "how great is that darkness." 



40 THE SECOND CRISIS 

But he that walks in the light will find not only the 
cleansing from all sin, but that "the path of the just is 
as the shining light, that shineth more and more unto the 
perfect day." "The Lord shall be unto thee an ever- 
lasting light and thy God thy glory. Thy sun shall no 
more go down; neither shall thy moon withdraw itself, 
for the Lord shall be thine everlasting light and the days 
of thy mourning shall be ended." (Isa. 60 :19, 20.) There- 
fore, "ye should shew forth the praises of Him who hath 
called you out of darkness into His marvelous light." 



BIBLE REASONS FOR SANCTIFICATION. 

Paul, in writing to the Thessalonians, said, "This is 
the will of God even your sanctification, that ye should 
abstain front fornication." (I. Thess. 4:3.) Here the rea- 
son given for their sanctification is to keep them from 
wrong-doing. As a preventative of this gross sin which 
was so common in their midst, he urges them on to the 
experience of sanctification. Fornication is the outcome 
of evil desire ; sanctification destroys the root of evil de- 
sires. Justification deals with the shoots of sin, while 
sanctification deals with the roots of sin. The inference 
is that if they were not sanctified they were in danger 
of falling into this gross sin. 

In Romans 6:6 we read, "Knowing this, that our old 
man is crucified with him, that the body of sin might 
be destroyed, that henceforth we should not serve sin" 



IN CHRISTIAN EXPERIENCE 41 

The teaching here is unmistakable; our "old man is 
crucified, " and the "body of sin destroyed" in order 
"that henceforth we should not serve sin." Our "old 
man" and "the body of sin" are identical and refer to 
indwelling or original sin. In justification our moral 
nature is quickened and made alive from the dead; in 
sanctification our "old man" is crucified and put to 
death, and the "body of sin" destroyed. 

There is no method of interpretation that can make 
the term "quickened" which has to do with regeneration, 
and the term "crucified" which has to do with sanctifi- 
cation, to stand for the same experience: those two 
terms represent two separate and distinct experiences. 
Nor can we understand how any person of intelligence 
could interpret the terms "crucified" and "destroyed" to 
simply mean repression, as taught by the Keswick 
School ; if those terms do not teach eradication we know 
of no language that would. And the reason given for 
the crucifixion and destruction of this sin principle is 
that we might cease from sin. The inference and im- 
plied teaching here is, that if the "old man" is not "cru- 
cified" and "the body of sin destroyed," we will not 
cease from sin. The experience common among Chris- 
tians is, that where this sin principle yet remains in the 
heart it will at times gain the ascendency, and betray 
them into sinning; they admit this by saying they do 
things they should not do, and leaving undone things 
they should do. And thus they backslide. 

A second reason given for the cleansing and purging 
of those who are fruit bearing branches of the true vine 
is, that they "may bring forth more fruit " (John 15:2.) 



42 THE SECOND CRISOS 

The term fruit is used interchangeably in the Scriptures, 
at times denoting the inward "fruit of the spirit, " and at 
other times referring to our activities and service for the 
Master; but in either case it means increased and en- 
larged usefulness. Before we can be at our best for Him 
we must have His best for us. After we have been 
purged and ' 'sanctified' ' we are "meet for the Master's 
use, and prepared unto every good work." II. Tim. 2:21. 
No person who is truly sanctified will be barren in the 
service of the Lord. God uses every one whom He can 
use, and one of the first requisites for service is that we 
be clean. A sanctified person is not only clean, but also 
filled with the Spirit; and it is this fulness of the Spirit 
that is the true qualification for service. If the disciples, 
who had been associated with Jesus three years, and had 
the advantage of both His precept and His example, 
were not yet fully qualified for their life work until they 
tarried in the upper room and received their Pentecost, 
how much less are we prepared for effective service 
without this experience. The salvation of our loved 
ones, and of the unsaved around us, may depend upon 
our becoming sanctified. 

A third reason for sanctification may be seen in the 
prayer of Jesus when he said: "Sanctify them through 
Thy truth . . . that they all may be one" (John 17:17, 
21), and the object of this unity is "that the world may 
believe/ ' We are aware that some who oppose this doc- 
trine teach that sanctification would divide and split 
the church, but Jesus teaches that sanctification is the 
Scriptural basis of true unity. By this oneness we do 
not understand that He is teaching an organic or theo- 



IN CHRISTAIN EXPERIENCE 43 

logical union — that all would belong to the same or- 
ganization, or see alike on every non-essential matter — 
but an essential inward heart union. In writing to the 
Corinthians, Paul declares that carnality is the divisive 
element; that because there is among them * 'envying, 
strife and divisions, " they "are yet carnal. " (I. Cor. 3:3.) 
So we see that it is not sanctification, but lack of sanc- 
tification that causes division. If holiness were divisive 
we might expect to find much division in heaven, seeing 
they make a specialty of holiness in that country. 

Not only is sanctification the scriptural basis of unity 
among His people, but the essential condition of one-ness 
with Jesus. The writer to the Hebrews declares, "He 
that sanctifieth and they who are sanctified are all of 
one: for which cause He is not ashamed to call them 
brethren." (2:11.) The words, "for which cause," give 
the inference that if we were not sanctified He might be 
ashamed to call us brethren. In sanctification all we 
have is consecrated to Him, and so becomes His, and in 
turn, all He has becomes ours; and thus we become one 
with Him. It is sin in the heart that is the divisive ele- 
ment and prevents a complete union and one-ness both 
among believers and with Christ himself. And not 
until the prayer for our sanctification is answered can 
we know true one-ness. 



SANCTIFICATION AN ABSOLUTE NECESSITY. 

There are multitudes of people who care not how much 
one may theorize and proclaim on the doctrine of holi- 



44 THE SECOND CRISIS 

ness, so long as it is not urged as a positive necessity. 
They will even admit the teaching and train with the 
holiness people, providing the lines are not sharply 
drawn, and sanctification is presented merely as a priv- 
ilege. But when sanctification is presented as an ab- 
solute necessity, and they are required to humble them- 
selves, and give up their idols — their right eye and right 
hand sins — they refuse to pay the price and seek the 
experience. 

This is exactly why some ministers who preach holi- 
ness never occasion offense, and utterly fail in bringing 
their people into the experience. They do not apply 
the truth, nor insist that it is a positive necessity; they 
present the experience merely as a privilege, hence their 
people feel that holiness is simply a sort of a fifth wheel 
to the wagon; an additional luxury, the acceptance of 
which is optional; and that the neglecting and even re- 
jecting of the same would make no material difference. 

While it is true that the experience of entire sanctifi- 
cation is a most luxurious experience, and a most exalted 
privilege, we would, nevertheless, insist that the 
command, "Be ye holy," is imperative, and that holiness 
of heart is a positive necessity as a preparation for 
entering a holy heaven; that to neglect or reject this ex- 
perience is disobedience and sin, and if persisted in will 
mean the loss of the soul. 

It is true that God presented the land of Canaan to 
the Israelites as the land of promise, and evidently meant 
to induce them to go up and possess the land by giving 
to them the promise of the abundance of its fruit, and 
riches, and victories, rather than to speak of it as the 



IN CHRISTIAN EXPERIENCE 45 

land of commandment, and making it compulsory for 
them to go; yet, when they failed to go up and claim 
their inheritance, and stopped short of what God had 
presented as a privilege, God was "grieved," and they 
were destroyed, and utterly perished in the wilderness. 
"I will, therefore, put you in remembrance, though ye 
once knew this, how that the Lord, having saved the 
people out of the land of Egypt, afterward destroyed 
them that believed not." (Jude 1:5.) 

When the experience of sanctification is presented 
as a positive necessity it invariably awakens opposition 
on the part of formal and worldly church members, but 
truly regenerated and sincere hearts will seek and ob- 
tain the experience. 

While emphasizing this necessity some have inquired, 
"Do you mean to say that no one will get to heaven but 
the holiness people?" We answer, "No one will get to 
heaven but holy people," for God has made "the sanc- 
tification, without which no man shall see the Lord," 
the condition for entering a holy heaven. 

Others have insisted that when God pardoned their 
sins, he saved them, and hence they could see no neces- 
sity for seeking another or subsequent experience. 

It must ever be borne in mind that light is the measure 
of our accountability to God; that light, when rejected, 
becomes darkness; that the refusal to walk in the light 
God has given is disobedience, and disobedience is sin; 
and that sin will forfeit the blessing and favor of God. 
Hence there comes a time when a soul is under the ne- 
cessity of becoming sanctified in order to remain justified. 

One great and important truth that many justified 



46 THE SECOND CRISIS 

souls seem to forget is, that the experience of justifica- 
tion must be maintained: that in obtaining pardon we 
do not obtain a through ticket, unconditional and non- 
forfeitable, for all time to come, regardless of our conduct. 

In becoming a Christian every soul gives the pledge 
of obedience — a sort of promissory note for the fu- 
ture — and it is only while we obey and walk in the light, 
and keep His commandments that we retain our justi- 
fied relationship to Him. No one can disobey God and 
retain His favor, however glorious or miraculous the ex- 
perience of the past may have been. In order to main- 
tain and retain the favor of God in justifying grace, we 
must welcome and walk in all the light that God gives 
us. It costs just as much, and more, to retain an 
experience, as it does to obtain it. 

There is no standing still in Christian experience. We 
either advance or retrograde; we increase or decrease; 
we go forward or backward. The soul that walks in the 
clear light of justification will soon discover his need of 
something more than was received at the time of pardon. 
Even where the teaching of sanctification is not heard, 
the heart hunger of the regenerated soul has led many 
into the experience of sanctification, though they were 
not acquainted with the doctrine. 

While we would admit that a truly justified soul can- 
not be lost, we insist that the soul cannot remain truly 
justified, and wilfully neglect or reject the experience of 
entire sanctification. 

But supposing that a person has been clearly justified, 
and has never received the light on sanctification, we 
must still believe that he cannot enter heaven without 



IN CHRISTIAN EXPERIENCE 47 

that work of sanctification which is "the act of divine 
grace whereby we are made holy." In such a case we 
could only conclude, that because of their ignorance, 
and lack of opportunity they have the unconditional 
benefit of the atonement, and, like the infant, are cleansed 
and sanctified by the blood of Jesus before they enter 
heaven. 

Not so with a soul to whom the light and revelation 
of God's will has come. To such the promise is, "If we 
walk in the light, as He is in the light, we have fellowship 
one with another, and the blood of Jesus Christ, His Son, 
cleanseth us from all sin." In any case, without holiness 
no man shall see the Lord. "Let us, therefore fear, lest 
a promise being left us of entering into His rest, any of 
you should seem to come short of it. For we are made 
partakers of Christ, if we hold the beginning of our 
confidence steadfast unto the end." (Heb. 4:1, 3:14.) 



A HOLY HEART NECESSARY FOR HOLY LIVING. 

Jesus said, "A good tree cannot bring forth evil fruit, 
neither can a corrupt tree bring forth good fruit." 
"Either make the tree good, and his fruit good, or else 
make the tree corrupt and his fruit corrupt ; for the tree 
is known by his fruit." 

Men are constantly inverting the divine order, and 
striving to improve the fruit — the outward life and 
conduct — in order to make the heart good ; striving to 



48 THE SECOND CRISIS 

live holy in order to be holy. God says, "be ye holy," 
in order to live holy. Strange to relate, the human 
method is quite popular, while the divine method is 
quite unpopular. 

Said a brother evangelist to me recently, "I am preach- 
ing holy living as never before," when it is well known 
that he had personally given up the definite testimony 
to the experience of heart holiness, and had ceased to 
definitely press and urge the experience upon others; 
and even questioned the possibility of such an experience. 

This writer has a full appreciation of the importance 
of holy living, but would insist that men must first have 
holy hearts in order to live holily. We would emphasize, 
and insist on the divine order. As Jesus said to the 
Pharisees, " Cleanse first that which is within the cup 
and platter, that the outside of them may be clean also;" 
we contend that the man who preaches "holy living," 
without telling them the how of holy living, and thus 
leading them first to the cleansing fountain, is surely in- 
verting the divine order, and urging the impossible. 
Men must have holy hearts before they can live holy 
lives; and when the heart is holy they will live holy lives. 
They are correlated as cause and effect; but the cause 
must of necessity precede the effect. 

Here is the cunning device and subtle temptation of 
the devil: to preach on "holy living' seldom, if ever, pro- 
vokes opposition and persecution; no one will object 
to holy living; whereas, the preaching on sanctification — 
"the act of Divine grace whereby we are made holy" — 
invariably arouses opposition, and occasions offense and 
reproach. The "old man" evidently does not care how 



IX CHRISTIAN EXPERIENCE 49 

much a man talks about "holy living," "the higher life," 
"the baptism of power for service," "a deeper work of 
grace," etc., so long as he is not dislodged; he knows full 
well that mere resolution and human effort at "holy 
living," without the blood that sanctifies, is certain to 
eventuate in failure. But the instant you preach sanc- 
tification — "the act of Divine grace whereby we are 
made holy" — which means the crucifixion, dislodgement, 
and utter destruction of the "old man," he at once ar- 
rays himself against the doctrine and whoever pro- 
claims it. 

We are free to say to men everywhere, that if they 
would be popular with carnal professors and worldly 
church members, they should not preach much on sanc- 
tification as a second work of grace, but instead, preach 
on "holy living," and outward righteousness. That 
was popular even with the Pharisees. Jesus said of 
them, "Ye make clean the outside of the cup and of the 
platter, . . . indeed appear beautiful outward. . 
. . Ye also outwardly appear righteous unto men, but 
within ye are full of hypocrisy and iniquity." (Matt. 
23:25, 27,28.) 

No pretense or effort to "holy living" will commend 
us to God, so long as He sees that the heart is yet unholy. 
"For the Lord seeth not as man seeth, for man looketh 
on the outward appearance, but the Lord looketh 
on the heart." (I. Sam. 16:7.) In the sightof God 
no one is better than his heart; if the heart yet 
remains impure and unholy, then before Him the 
person is unholy. Nothing can take the place of heart 
holiness. 



50 THE SECOND CRISIS 

Out of the heart are the issues of life; hence, God con- 
stantly asks for the heart. No one is better than his 
heart. To undertake to live a holy life without first 
obtaining a holy heart, is like undertaking to purify and 
clarify a stream of water while there is yet a pig rooting 
in the spring. "Can the fig tree, my brethren bear olive 
berries? either a vine, figs? So can no fountain both 
yield salt water and fresh.' ' This being true, we need 
constantly to preach sanctification, which is the work of 
God — "the act of divine grace whereby we are made 
holy." "Christ also loved the church and gave Himself 
for it; that He might sanctify and cleanse it with the 
washing of water by the word, that He might present it 
to Himself a glorious church, not having spot or wrinkle, 
or any such thing; but that it should be holy and with- 
out blemish." (Eph. 5:25-27.) 



"QUICKENED" — "CRUCIFIED" 

That these two scriptural terms indicate two wholly 
different experiences must be apparent to any thought- 
ful person. In addressing the Ephesians, the Apostle 
says: "And you hath He quickened, who were dead in 
trespasses and sins." This takes place when a sinner 
repents and is born again. At that moment a new life — 
spiritual life — is imparted to the soul, and he is hence- 
forth "alive unto God." His moral or spiritual nature 
is thus quickened and made alive unto God. This is the 



IN CHRISTIAN EXPERIENCE 51 

need of every sinner ; hence a mere intellectual assent to 
truth and joining the church; or mere resolution and 
reformation are insufficient. It requires the same power 
to bring a soul from the death of sin that it required to 
bring Lazarus from the tomb. No human manipulation 
can accomplish this. Only He who said, "I am the 
resurrection and the life" can accomplish it. Science 
declares that life can only be perpetuated as a result of 
contact with life. Until the soul comes into personal 
contact and vital union with Jesus, who said, "I am the 
way, the truth and the life;' 1 "I am come that they might 
have life, and that they might have it more abundantly," 
will it abide in death, and so remain insensible to things 
that are spiritual and eternal. "He that hath the Son 
hath life ; and he that hath not the Son of God hath not 
life." (I. John 5:12.) 

The term "crucified" signifies "put to death." This 
is the object of crucifixion. Our sins are not crucified; 
nor is the physical man crucified ; but the Apostle says 
"Our old man is crucified with him, that the body of sin 
might be destroyed, that henceforth we should not serve 
sin." This clearly indicates that there is something 
within us that must die. Crucifixion is wholly a dif- 
ferent process from that of quickening and making 
alive. "Our old man" is not pardoned — but "cruci- 
fied;" our sins are not crucified but pardoned. Surely 
anyone must see that these are not identical. We know 
of no method of interpretation (except an erroneous one) 
that would make these two words stand for the same 
experience. They are antipodal — opposites, — and who- 
ever has the realization of these two words in experience, 



52 THE SECOND CRISIS 

must know of two works of grace and two distinct ex- 
periences. 

When Paul testified, "I am crucified with Christ/' he 
did not mean pardoned or quickened, but a wholly dif- 
ferent experience. That the Scriptures deal with some- 
thing wholly separate and apart from sin as an act — 
sins committed — must be clear to every Bible student. 
Such terms as "the carnal mind," "the flesh," "the law 
of sin which is in my members," "sin that dwelleth in 
me," "our old man," "the body of sin," and many other 
like terms, do not relate to sin as an act, but an inward 
heart condition; a nature; a something that lies back of 
sin as an act. Theologians speak of it as "depravity," 
"the Adamic nature," "inbred" or "original sin." It 
is defined as "the corruption of the nature of every 
man, that naturally is engendered of the offspring of 
Adam, whereby man is very far gone from original 
righteousness, and of his own nature inclined to evil, 
and that continually." Not being an act on the part of 
the individual, it cannot be pardoned, but according to 
the Scripture, maybe "cleansed," "purged," "crucified," 
and "destroyed," and so be wholly eliminated and eradi- 
cated from the soul. To doubt the possibility of a com- 
plete deliverance from this thing is to limit the power of 
the Holy One, and render such terms as "crucified" and 
"destroyed" utterly meaningless, — -contradicting and 
denying the testimony of many thousands of intelligent 
and happy witnesses. 

This crucifixion and consequent death of our "old 
man" means utter separation from every carnal affec- 
tion ; a death to sin in every form ; a putting off of all the 



IN CHRISTIAN EXPERIENCE 53 

deeds of the old man, such as "anger, wrath, malice, 
blasphemy, filthy communication/ ' etc., and the putting 
on of the "new man, which after God is created (not de- 
veloped) in righteousness and true Holiness.' * "Reckon 
ye also yourselves to be dead indeed unto sin, but alive 
unto God through Jesus Christ, our Lord." (Rom. 6:11.) 
As the quickening of the soul into newness of life is 
obtained by faith, instantaneously, and so becomes an 
accomplished fact in experience, so, in like manner, the 
believer who will present himself as a "living sacrifice, 
holy, acceptable unto God," may, by the reckoning of 
faith, find an instantaneous deliverance from the "old 
man" as an accomplished fact in experience. Blessed be 
God! "Ye are dead and your life is hid with Christ in 
God." (Col. 3:3.) 



WHEN WAS ST. PAUL SANCTIFIED? 

Seeing that good men differ concerning the place and 
time of Paul's sangtification, this writer can scarcely 
hope to answer the question to the satisfaction of all, 
but may be pardoned for giving what seems to him the 
most reasonable view, even if it should not accord fully 
with the views of some other writers on the subject. As 
to the fact of Paul's sanctification, in view of his own 
testimony and teaching on the subject, we think there 
can be no difference of opinion. Surely, Paul would not 
urge upon others what he did not possess himself. And, 



54 THE SECOND CRISIS 

of course, the fact is the more important matter. It may 
be immaterial as to when or where a person obtains this 
experience, so long as there is the assurance of the fact. 

And yet, when men undertake to prove that regenera- 
tion and sanctification take place simultaneously, and 
that Paul so obtained the experience, the question as- 
sumes a more serious aspect, as it affects a vital doctrinal 
truth. For it is safe to assume that if Paul was sancti- 
fied simultaneously with his regeneration, that others 
may be thus sanctified; or, that if he obtained the ex- 
perience subsequent to his regeneration, we in like 
manner should be sanctified subsequent to our regenera- 
tion. 

The answer to this question is closely allied with an- 
other question, namely, " Where or when was Paul re- 
generated ?" We believe that the answer to this latter 
question is, Paul was regenerated out in the big road, 
while on his way to Damascus, when the light shone 
"round about him," and Saul said, "Lord, what wilt 
Thou have me to do," and the Lord said, "I am Jesus, 
whom thou persecutest," thus revealing Himself to him. 
It seems incredible that a man who has had such a rev- 
elation of Christ, and who has evidently fully surrendered 
as evidenced by his question, "What wilt Thou have me 
to do?" should be left under the burden of guilt and 
condemnation — unsaved — for three days. 

It is urged that in view of the fact that he was "three 
days without sight," and that not until under the min- 
istry of Ananias did the scales fall from his eyes, he must 
have remained an unregenerated sinner until that time. 
But it is well to remember that his blindness was a 



IN CHRISTIAN EXPERIENCE 55 

physical blindness, and not spiritual blindness, as some 
infer, and that he himself said he "could not see for the 
glory of that light" (Acts 22:16); that his blindness was 
due, not to sin, but the very "glory of that light" that 
shone around about him. We can scarcely conceive that 
a man should have such a revelation of Christ, and have 
"the glory of that light" so shine upon him and yet re- 
main a lost and unregenerated sinner for the space of 
three days. 

When afterward Saul was come to Jerusalem and 
"assayed to join himself to the disciples," and they were 
all afraid of him, "Barnabas took him and brought him 
to the apostles, and declared unto them how he had seen 
the Lord IN THE WAY, and that he had spoken to 
Him" (Acts 9:27); here Barnabas made no mention 
whatever to what had taken place in the city in the 
"house of Judas," under the ministry of Ananias, but 
evidently dates his experience back to the big road. 
Not only so, but Paul himself, when relating his ex- 
perience before King Agrippa (Acts 26), tells what hap- 
pened in the big road, while on his way to Damascus, 
and makes no mention whatever of what transpired 
three days later, thus proving that Paul himself dated 
his conversion to the time he was stricken down "near 
Damascus." And he in like manner tells the king that 
he received his commission at that time — in the road — 
and not after an interval of three days. We could not 
conceive that such a commission would be given to a man 
who was yet unconverted or unregenerated. But that 
another experience came to him three days later, in "the 
city of Damascus, in the street which is called Straight," 



56 THE SECOND CRISIS 

"in the house of Judas/' when Ananias was sent to him, 
no one could deny; it was then "there fell from his eyes 
as it had been scales, and he received his sight forth- 
with/ ' This surely marked a distinct crisis or epoch in 
his experience. 

May we not learn the nature of this later or second 
experience from the language of Ananias as he spoke to 
Paul? He said, "Brother Saul, the Lord, even Jesus, 
that appeared unto thee in the way as thou earnest, 
hath sent me, that thou mightest receive thy sight, AND 
BE FILLED WITH THE HOLY GHOST" (Acts 9:17.) 
This^ writer believes that this is where St. Paul was sanc- 
tified. 

First, because no man can be "filled with the Holy 
Ghost" until after he is regenerated. When Jesus gave 
the promise of the Spirit, He said concerning Him, 
'"Whom the world cannot receive, because it seeth Him 
not, neither knoweth Him." (John 14:17.) A sinner 
may be convicted by the Spirit, and a penitent may be 
born of the Spirit; but only a regenerated soul can "be 
filled with the Spirit." 

Second, we would date his sanctification to the time 
when Ananias came to him, when he was filled with the 
Holy Ghost, because it is the baptism with the Holy 
Ghost that sanctifies. 

The prayer of Jesus in behalf of the disciples that they 
should be sanctified, and the promise, "Ye shall be bap- 
tized with the Holy Ghost not many days hence," had 
its fulfillment on the day of Pentecost, when it was said, 
"they were all filled with the Holy Ghost." And Peter 
so understood it, for he declares it was at that time they 



IN CHRISTIAN EXPERIENCE 57 

received the purifying of their hearts (Acts 15:9). 
That it is the baptism with the Holy Ghost that 
sanctifies is also implied by the symbol of "fire," which 
always suggests the refining and purifying work of the 
Spirit, and never stands for regeneration. 

The complete restoration to sight that came in this 
connection rather confirms the idea that it was here he 
received the second touch — the experience of entire 
sanctification. Jesus taught by an object lesson in the 
opening of the eyes of the blind man, that it was not until 
after he had received the second touch (Mark 8:22) that 
he "saw every man CLEARLY." 

The common experience and testimony of all who are 
sanctified as a second experience is that they never saw 
clearly — never had clearness of vision — until they had 
obtained the second touch. Whereas, they had never 
been able to see the teaching of a second experience in 
the Bible previous to their sanctification, they could now 
see it almost everywhere. Yes, sanctification is the 
greatest eye-opener on earth. 

So it seems clear to this writer that Paul was con- 
verted out in the big road, when Jesus was revealed to 
him, and sanctified three days later, under the ministry 
of Ananias, when he was "filled with the Holy Ghost." 



PAUL TESTIFIED TO SANCTIFICATION. 

It is urged by some that "Paul never said he was sanc- 
tified," and, therefore, we should not confess such an 



58 THE SECOND CRISIS 

experience. While we must admit that Paul never used 
that particular phrase with reference to his own ex- 
perience, we would insist that he, nevertheless, did con- 
fess the experience, to which that phrase refers. It is 
not so much a matter of terms for which we are con- 
tending as it is the experience itself. 

When Paul testified in Romans 8:2, that "the law of 
the Spirit of life in Christ Jesus hath made me free from 
the law of sin and death," he unquestionably testified 
to the experience of entire sanctification. In the seventh 
chapter, while pointing out the weakness and failure of 
the law, he said, "I see another law in my members, 
warring against the law of my mind, and bringing me 
into captivity to the law of sin which is in my members" 
This "law of sin" from which he was now made free, 
had no reference to sin as an act, but an inward heart 
condition, identical with the words, "sin that dwelleth 
in me," and referred to nothing other than what we call 
"original sin;" and from this he now confesses deliver- 
ance "through Jesus Christ, our Lord," saying that 
"what the law could not do, in that it was weak 
through the flesh, God sending His own Son in the 
likeness of sinful flesh, and for sin, condemned sin in 
the flesh." This is none other than the experience of 
sanctification. 

Not only so, but in speaking of his intended visit to 
them, he said (Rom. 15:29), "I am sure that when I 
come unto you, I shall come in the fulness of the blessing 
of the gospel of Christ." The "fulness of the blessing of 
the gospel" includes the experience of entire sanctifica- 
tion. His testimony here indicates that he then had 



IN CHRISTIAN EXPERIENCE 59 

"the blessing/' and that he did not expect to lose it be- 
fore he reached them. 

In his letter to the Ephesians he urges that they should 
"Be filled with the Spirit/' 5:18; "the fulness of Christ/' 
4:13; and "all the fulness of God," 3:19. They were not 
to be "filled with the Spirit" and something else. To 
have this "fulness" implies the emptying and complete 
cleansing and purification of the heart from all sin. No 
man can be thus filled, and so have "the fulness of the 
blessing of the gospel" until he becomes emptied of self 
and sin. This is sanctification. 

In his letter to the Galatians, he says, "I am crucified 
with Christ: nevertheless, I live: yet not I, but Christ 
liveth in me." The term, "crucified with Christ," can- 
not refer to regeneration, as that is the quickening of 
the Spirit; our sins are not crucified, but pardoned. Nor 
was it his physical self that was crucified. If the term 
"crucified with Christ," signifies anything, it teaches 
that there is something within us that must die. In his 
letter to the Romans (6:6), he testifies, "Our old man is 
crucified with Him, that the body of sin might be 
destroyed." "Our old man" does not refer to an act of 
sin, but to what we term "original sin," which, in the 
nature of the case, cannot be pardoned, but must be 
"crucified" and "destroyed." And this, he testifies, has 
taken place with him. To be thus "crucified with 
Christ" is none other than the experience of entire sanc- 
tification. 

In his epistle to the Hebrews he testifies, "WE which 
have believed do enter into rest." The term "we" surely 
includes himself. He speaks of it as a present tense 



60 THE SECOND CRISIS 

experience. He had just said the Israelites ''could not 
enter ih because of unbelief,' ' referring to their failure 
to enter the land of Canaan. Every one who has made 
the ' 'second crossing* * and has found this "rest of faith," 
knows that what Canaan meant to the children of Israel 
the experience of entire sanctification is to us. Some 
speak of it as the "rest of faith ;" others as "soul rest;" 
and still others, in the language of Charles Wesley, as 
"that second rest." The "rest" referred to is a present 
tense experience — "do enter into rest 1 ' — and is obtained 
by faith. It could not have referred to the experience of 
pardon, as they already had that, but were nowbeing urged 
on to something more, which he feared they might "come 
short of." We mean to say the "rest" here referred to is 
none other than the experience of entire sanctification. 

In his letter to the Philippians he testifies to the fact 
that he is pressing "toward the mark for the prize of the 
high calling of God in Christ Jesus," and then adds, "Let 
US, therefore, as many as be perfect, be thus minded." 
(3:14, IS.) While he disclaims resurrection perfection 
in verse 12, he does claim and testify to Christian perfec- 
tion in verse 15. In saying, "Let US, therefore, as many 
as be perfect," he surely included himself. We would 
insist that the term "perfect" here includes all that is 
meant by the term entire sanctification. That he be- 
lieved (Christian) perfection attainable in this life is 
evident from the fact that he constantly urged it upon 
others; and in his first letter to the Corinthians (2:6), he 
said, "We speak wisdom among them that are perfect." 
According to this he believed there were some folks who 
really had the blessing. 



IN CHRISTIAN EXPERIENCE 61 

Speaking of the necessary qualifications of a bishop, 
among other things, he said, he "must be blameless, . 
. . holy" (Titus 1:8), and testified to "pureness" con- 
cerning himself (II. Cor. 6:6), and said to the Thessalo- 
nians, "Ye are witnesses, and God also, how holily, and 
justly and unblameably WE behaved ourselves among 
you." (I. Thess. 2 :10.) He could not have testified more 
definitely. 

Would Paul urge upon others the importance of purity \ 
holiness, sanctification and perfection and he himself not 
enjoy and confess the experience? Never; he was not 
that kind of a preacher. 

Usually the last fight of the enemy is made on the 
question of testimony. First, it will be suggested that 
"there is no such experience ;" when he loses that point, 
he will allow that there may be such an experience for 
others, but in view of your peculiar disposition and sur- 
roundings "such an experience is not for you." After 
that battle has been fought and the individual obtains 
the experience, he will say, "Well, it's all right, but you 
don't have to be talking about it all the while; just live it, 
and people will know that you have got it." 

The enemy knoes full well that the person who fails 
to testify definitely to the experience cannot long retain 
the experience. The failure to testify is within itself 
a victsry for satan and defeat to the soul. "With the 
heart man believe th unto righteousness; and with the 
mouth confession is made unto salvation." "M-o-u-t-h" 
does not spell "life." We must confess what God has 
wrought, first, to give God the glory; second, in order to 
communicate the knowledge of the experience to others ; 



62 THE SECOND CRISIS 

third, because the enemy does not want us to, and we 
cannot permit him to have the victory over us. Obe- 
dience in testimony brings renewed blessing to the heart, 
establishment in the faith, and victory over the adver- 
sary. 'They overcame him (satan) by the blood of the 
Lamb, and by the word of their testimony" (Rev. 12: 11.) 
Life and testimony are inseparably joined in the Scrip- 
ture. 



WHY YOUNG PEOPLE SHOULD BE SANCTIFIED. 

1. Because it reduces the danger of backsliding to the 
minimum. The carnal mind is the most prolific source 
of backsliding. We can never place our young people 
where they will be exempt from temptation; but sanc- 
tification having destroyed the inward tendency to evil, 
and buttressed the will, and given intensified love and 
zeal for God and righteousness, the danger of backslid- 
ing is reduced to a minimum. God has said, 'Tut on 
the whole armor of God, that ye may be able to stand 
against the wiles of the devil." (Eph. 6:11.) This would 
seem to indicate that full salvation, or "the whole armor," 
is necessary in order "to stand ;" the implied teaching is 
that whoever does not have on * 'the whole armor" will 
not stand. 

2. Because it is the best possible preparation and qual- 
ification for the duties of life. Having started right, there 
is no time lost in retracing steps, and straightening out 



IN CHRISTIAN EXPERIENCE 63 

1 'crooked paths.' ' Sanctification, giving a clarified 
vision, enables even a young person to place a proper 
estimate on things temporal and things eternal; to see 
light in His light, and so gives to the entire life a soul- 
poise and equilibrium that is otherwise impossible. Not 
only so, but God has undoubtedly a purpose and plan 
for each life, and by making the consecration necessary 
to sanctification, the soul is brought into harmony with 
the divine purpose, and so enables one to determine and 
begin the vocation and calling of life under the conscious 
direction and approval of the Holy Spirit. God sancti- 
fied me while in my eighteenth year, and called me to 
the work of the ministry, so that I have been enabled to 
give to God my very best years in leading thousands of 
souls to the foot of the cross. Had I failed to make this 
consecration thus early in life, I doubtless would have 
thwarted the divine plan, and missed my opportunity, 
which might have been the source of much trouble in 
this world, and occasioned eternal regret. 

3. Because it will properly adjust social relations. In 
accordance w T ith the old adage, "Birds of a feather flock 
together," it is most natural for young people to seek 
the companionship of such as are of like mind. There 
can be no real fellowship between a truly spiritually- 
minded and a worldly-minded person. How many 
homes are unhappy and lives blighted because a mistake 
has been made in the choice of a life companion, and be- 
coming "unequally yoked together." Suppose I had 
married before I was sanctified, I would most likely have 
married an unsanctified — if not an unconverted young 
lady. Then suppose God had afterward sanctified me 



64 THE SECOND CRISIS 

and called me into the ministry and evangelistic work. 
She might have said, as we have heard some say, "I did 
not marry a preacher or an evangelist/ ' and although 
she might not have prevented my obedience to God, she 
might have greatly hindered and been the cause of much 
sorrow and heartache. Thank God He sanctified me 
first, and then gave me one of the best sanctified young 
ladies he ever made, as a wife, who has ever been like 
minded with me, and has ever been a genuine helper and 
blessing to me, making my home seem like a little cor- 
ner of heaven for, lo, these many years. What an 
irreparable mistake it would have been for me to have 
married before I was wholly sanctified. 

4. As a secret of happiness. Young hearts crave 
pleasure and are inclined to follow that which will give 
them enjoyment. The secret of true happiness is a 
pure heart and a clear conscience. The happiest people 
on the face of the earth are the sanctified people. A re- 
generated soul will have some joy, but will find it inter- 
mittent and spasmodic; whereas a sanctified soul will 
have the fulness of joy — abiding and perpetual. Sanc- 
tified young people find such a fullness of joy in the 
service of God, they never crave any worldly pleasures. 
In the language of the poet, they find, 

"As by the light of opening day, 
The stars are all concealed ; 
So earthly pleasures fade away 
When Jesus is revealed/' 

I have been pastor of a church where there were two 
hundred young people, and not one of them could have 



IN CHRISTIAN EXPERIENCE 65 

been persuaded to attend even a church social, or party 
of any sort — simply because their cup of joy was filled 
from fountains of living water. They asked for nothing 
better than a red-hot prayer or class meeting, where saints 
rejoiced and shouted for joy. 

5. As a preparation to meet God. Old people must 
die — young people may die. Death claims multitudes 
while in youth. Sanctification is that act of divine grace 
whereby we are made holy. Holiness is the only fitness 
for heaven. Holiness is the best possible preparation 
for life. Holiness alone can satisfy the cravings of the 
soul, qualify for life's responsibilities, give victory over 
sin and give a passport for glory. It is the need of all 
young people. 



SANCTIFIED FOR THE SANCTIFICATION OF 
OTHERS. 

While in the shadow of the cross, after praying for His 
disciples, "sanctify them through Thy truth," Jesus said, 
"And for their sakes I sanctify myself, that they also 
might be sanctified through the truth' ' (Or, "truly sanc- 
tified, " Marg.) (John 17:17, 19.) Jesus here at once 
recognized the two-fold definition of sanctification. 
Webster's Dictionary gives the following definition : 

"SANCTIFY: 1. To make sacred or holy, to set 
apart to a holy or religious use, to consecrate by appro- 



66 THE SECONS CRISIS 

priate rites, to hallow. ... 2. To make free from sin, to 
cleanse from moral corruption and pollution, to purify." 

When Jesus prayed the Father to "sanctify them'' He 
recognized the divine side of sanctification, which is to 
"cleanse from moral corruption and pollution" — "to 
make free from sin." When he said, "For their sakes I 
sanctify myself'' he recognized the human side of sanc- 
tification, which is "to set apart," "to consecrate," etc. 
Jesus, being "free from sin" and being holy, did not need 
the divine work of sanctification, and, therefore, did not 
pray the Father to sanctify Him, but said, "I sanctify 
myself." 

But the words in this prayer that impress us particular- 
ly at this time, are, "AND FOR THEIR SAKES, I 
sanctify myself." From this it would seem that the 
thought uppermost in the heart of Jesus, as He offered 
Himself and set Himself apart to the death of the cross, 
was that He might make the sanctification of the disciples 
a possibility. He sanctified Himself for this express and 
specific purpose : that they, the disciples, might be truly 
sanctified. "Wherefore, Jesus also, that He might sanc- 
tify the people with His own blood, suffered without the 
gate." (Heb. 13:15.) 

Just as certainly as Jesus sanctified Himself — that is, 
consecrated Himself, and set Himself apart for the pur- 
pose of sanctifying others, so must we sanctify ourselves 
— that is, consecrate ourselves, and devote ourselves, and 
set ourselves apart for that specific purpose, if we would 
lead others into the experience where they are "truly 
sanctified." Right here is where the majority of preach- 
ers fail. They may have sought and obtained the expe- 



IN CHRISTIAN EXPERIENCE 67 

rience — as thousands of preachers have done in the last 
half century — and ever after that, favored the doctrine 
and testified, and preached it in a general way, but have 
utterly failed to lead others into the experience. 

Holiness will not generalize; and he who will undertake 
to generalize on holiness — be he layman or preacher — 
will not only find that his own experience will become in- 
definite and confused, but that no one will be led into the 
experience by his testimony and preaching. He may be 
in full accord with the doctrine, and occasionally preach 
on the subject — as do some Bishops — but no one is led 
into the experience. 

One reason holiness will not generalize is, because God 
makes a specialty of holiness ; and the moment one seeks 
to generalize on holiness he has to lower the standard, and 
put holiness on an equality with other things, as though 
other matters were of equal importance. Whereas, the 
fact is, there is nothing else in all the universe of God of 
equal importance with holiness — and nothing compara- 
ble to it. Other matters are of importance only as a 
means to this end. 

Jesus regarded our sanctification of sufficient import- 
ance, not only to offer a special prayer for our sanctifica- 
tion, but to devote Himself to the ignomy of death upon 
the cross for the specific purpose of making possible our 
sanctification. " Christ also loved the church, and gave 
Himself for it ; that He might sanctify and cleanse it with 
the washing of water by the word, that He might present 
it to Himself a glorious church, not having spot, or wrin- 
kle, or any such thing; but that it should be holy and 
without blemish." (Eph. 5 :25-27.) And not only did He 



68 THE SECOND CRISIS 

make a specialty of it then, but when we take into con- 
sideration the fact that this prayer is in the nature and 
form of an intercessory prayer, we will see that He 
continues to make a specialty of sanctification in 
His ministry of intercession, while on the mediatorial 
throne. 

The only men who are succesful in leading others into 
the experience of sanctification are such, who, like Jesus, 
have sanctified themselves, and set themselves apart for 
this business ; they who make a specialty of it : a life work. 
Of course, such may expect that men who fail to lead 
others into the experience, will charge them with "making 
a hobby 5 ' of holiness: and with being "narrow," and 
"harping on one string," and being "men of one idea," 
etc., but they themselves will be amply rewarded in 
having the blessing of God, and seeing multitudes 
seek and obtain the experience as the direct result of 
their labors. 

Not only will they who have set themselves apart for 
the specific work of sanctifying others be privileged to 
lead others into the experience of sanctification, but as a 
direct result of the sanctification of others, will they see 
sinners converted, and the whole work of God revive and 
prosper. We have never known this to fail; and in more 
than twenty-five years of revival work we have demon- 
strated again and again that the short cut to a revival — 
the surest way to precipitate a revival — was to get the 
church sanctified. 

One hundred and twenty disciples sanctified by the 
baptism with the Holy Ghost and fire, on the day of 
Pentecost, resulted in three thousand conversions in one 



IN CHRISTIAN EXPERIENCE 69 

day. God's plan for saving the world is through and by 
a sanctified and Spirit filled church. In His prayer in the 
17th chapter of St. John, Christ first said: "Sanctify 
them/' and gave as the object of their sanctification, 
"That they all may be one," and then, as the object and 
result of their being one, "that the world may believe." 
(17:17-21.) 

It is well to remember that holiness is all inclusive, and 
takes up into itself all that is requisite to holiness. Holi- 
ness is the objective point of everything in the plan of 
human redemption, and everything converges to this 
center as do the spokes in a wheel to the hub. Convic- 
tion, repentance, remission, regeneration, adoption — 
all this has as its ultimate object our complete 
restoration to holiness. Whoever stops short of holi- 
ness stops short of what God intended they should 
have: and short of what they must have in order to 
enter a holy heaven. Sanctification is "The act of 
divine grace whereby we are made holy." — Methodist 
Episcopal Catechism, 

"Sanctify yourselves, therefore, and be ye holy: for I 
am the Lord your God. And ye shall keep my statutes 
and do them: I am the Lord which sanctify you." (Lev. 
20:7-8.) 

It would seem that if the sanctification of others was 
of sufficient importance to engage the thought and 
attention of Jesus while the cross was in full view, and 
given as a sufficient reason for devoting Himself to 
the death of the cross, it should be of sufficient 
importance to engage the attention of His people and 
servants today. 



70 THE SECOND CRISIS 



HOLINESS A SPECIALTY. 

Whenever ministers undertake to generalize on the 
subject of holiness they invariably fail to bring any one 
into the experience. They may stand for the doctrine, 
and train with the holiness people, and occasionally re- 
fer to the subject in most eloquent terms, but seldom, if 
ever, bring any one to feel their need of the experience. 
Whereas, the men who make a specialty of holiness, do- 
ing as Mr. Wesley advised, preach it, "Constantly, strong- 
ly and explicitly" never fail to help others into the ex- 
perience. Dealing in "glittering generalities' ' may quiet 
the conscience of the preacher, and occasion no offense 
on the part of the carnal hearers, but will not witness 
much of the blessing of God, nor precipitate a revival. 
As Mr. Wesley wrote (Vol 6, p. 752), "Where Christian 
perfection is not strongly and explicitly preached, there 
is seldom any addition to the society, and little life in the 
members of it. * * * Till you press believers to expect 
full salvation now, you must not look for any revival." 
"You can never speak too strongly, or explicitly, upon 
the head of Christian perfection. If you speak only 
faintly and indirectly none will be offended and none 
profited. But if you speak out, although some will prob- 
ably be angry, yet others will soon find the power of God 
unto salvation. Speak to all and spare not." (Vol. 7, 
p. 254.) 

God makes a specialty of holiness ; this may be seen in 
the fact that holiness is the objective point of every com- 



IN CHRISTIAN EXPERIENCE 71 

mandment, of every promise, and of everything in the 
divine economy. God is holy and commands us to be 
holy ; He calls us to be holy, and chastises us in order to 
bring us to holiness. Christ died that He might make 
us holy. In fact, we were chosen "in Him before the 
foundation of the world, that we should be holy and with- 
out blame before Him in love." (Eph. 1:4.) "Having 
therefore these promises, dearly beloved, let us cleanse 
ourselves from all filthiness of the flesh and spirit, per- 
fecting holiness in the fear of God." (II. Cor. 7:1.) 

To generalize on holiness is to make secondary matters 
of equal importance; this is a lowering of God's standard, 
and utterly neutralizes the importance of the experience. 
There is nothing that can be properly compared to holi- 
ness in importance. Everything else is of relative im- 
portance only as it tends toward holiness, and accom- 
plishes this end. While holiness, in its fullest sense, is 
all-inclusive, everything else should be regarded simply as 
a stepping-stone or means to this end. But to stop short 
of holiness is to fail of the object of our justification, and 
the purpose of the atoning sacrifice on Calvary. There 
are three particular reasons why I make a specialty of 
preaching holiness: 1. It exalts and magnifies the divine 
nature — the holiness of God. 2. It is the sure way of 
awakening men of all conditions to a sense of their need — 
this by contrast — and at the same time setting forth the 
divine standard of righteousness. 3. I make a specialty 
of holiness because of the reflex action — the blessing, 
and joy and victory it brings to my own soul. 

This is a day of "specialists" in almost every profes- 
sion and vocation; and it is the "specialist" who is most 



72 THE SECOND CRISIS 

in demand and who generally succeeds. Men have found 
that by giving attention to one thing and concentrating 
their efforts and energies in that particular direction, they 
become the more successful, while the man who has "too 
many irons in the fire," and so tries to do too many things, 
may arise no higher than a "jack of all trades and master 
of none." This same principle applies to the matter of 
preaching holiness. Brother, try it; make a specialty of 
holiness in every service for at least one month, and note 
the effect upon your congregation, both in spirit, in real 
results, and in attendance. Preach it "constantly, strong- 
ly and explicitly. 19 



THE PERFECTION OF THE SANCTIFIED. 

"The God of all grace, who has called us unto His 
eternal glory by Christ Jesus, after that ye have suffered 
awhile, make you perfect, stablish, strengthen, settle 
you." (I. Peter 5:10.) 

Whatever the perfection of suffering may be, it evi- 
dently does not relate to the purifying of the heart, or 
the perfecting in holiness, — for Christ was absolutely 
pure, and perfect in holiness before He suffered, and yet 
we read, "It became Him, for whom are all things, and 
by whom are all things, in bringing many sons unto 
glory; to make the captain of their salvation perfect 
through sufferings. 11 (Heb. 2 :10.) Here is the error of the 
Romanist, in supposing that by doing penance and tor- 



IN CHRISTIAN EXPERIENCE 73 

turing his body he may in some way merit the favor of 
God and thus purify his heart and obtain holiness. 

No amount of physical torture can merit the favor of 
God, nor purify the heart, for we are told that "though 
I give my body to be burned, and have not charity, it 
profiteth me nothing." No amount of physical suffer- 
ing can eliminate sin from the soul. 

The ministry of suffering is for the perfecting of those 
who are cleansed from all sin and perfected in love. 
Paradoxical as it may seem, they who are in the enjoy- 
ment of Christian perfection still have need of being 
made perfect. Christ surely was perfect in holiness and 
yet afterward, as the captain of salvation, was made 
"perfect through sufferings." Through His suffering 
He was made "perfect as a completed sacrifice, legal and 
official, not moral, perfection is meant." — Calvin. 

The failure to understand the place and meaning of 
suffering has wrought disaster in many lines. The old 
heathen philosophy that adversity and suffering is the 
evidence of divine displeasure and wrath, is one of Satan's 
devices to discourage and destroy souls. He will sug- 
gest, "If God loved you, and if He were pleased with 
you, why should He permit you to be thus afflicted?" 
As in the case of the man who was born blind, even 
"disciples" inquire, "Master, who did sin, this man, or 
his parents, that he was born blind? Jesus answered, 
neither hath this man sinned, nor his parents, but that 
the works of God should be made manifest in him." 
Jesus here clearly indicates that what seemed to be this 
man's misfortune was in no sense the result of sin, nor 
of the divine displeasure. Some of the holiest of men and 



74 THE SECOND CRISIS 

women that have ever lived upon the earth have been 
the greatest sufferers, and met with what seemed to be 
the greatest misfortunes. Many need to learn, that, as 
in the case of Lazarus, Jesus said, "This sickness is for 
the glory of God, that the Son of God might be glorified 
thereby.* ' God may be as certainly glorified in our 
sickness as in our health, if by patience, submission and 
faith we wait before Him. 

A successful sailor must learn to make use of a head- 
wind. The apostle Paul said, "We glory in tribulation 
also: knowing that tribulation worketh — ;" and again 
He said, "I take pleasure in infirmities, in reproaches, in 
necessities, in persecutions, in distresses for Christ's 
sake." Not that he was insensible to the pain, nor that 
he practiced Christian Science and tried to ignore the 
fact of suffering; but he had learned that his weakness and 
need was simply the occasion and opportunity for the 
larger manifestations of divine grace and power. Great 
trials simply make way for great grace. Where the 
need is only five pounds, the Lord will not send five 
hundred pounds. He would rather have great trials 
and abundant grace, than no trials and a meager 
supply of grace. 

Trials are blessings in disguise, in that they develop 
the iron graces of true Christian character; they prove 
the measure of our moral strength and heart loyalty to 
God. 

An infant may be perfect as an infant, in that it is per- 
fectly formed and has all that pertains to the perfection 
of an infantile state; but in order to reach the perfection 
of manhood it requires the development of those facul- 



IN CHRISTIAN EXPERIENCE 75 

ties and powers that it now possesses. As there is an 
infantile state in the experience of regeneration, so in like 
manner there is an infantile state in the experience of 
Christian perfection. Perfect purity is not maturity. 
Though we may not be made more pure, and may in the 
fullest sense enjoy Christian perfection, we yet have need 
of a perfecting of our Christian character in order to 
reach a symmetrical, full orbed, thoroughly tested saint- 
hood. 'Till we all come * * * unto a perfect man, 
unto the measure of the stature of the fulness of Christ." 
(Eph. 4:13.) 

Perfect obedjence, perfect submission, perfect patience, 
perfect sympathy, perfect faith are fruits of the spirit 
that can only be fully developed and perfected in the 
furnace of affliction and suffering. We read of Jesus, 
' Though He were a son, yet learned He obedience by the 
things which He suffered.'' (Heb. 5 :8.) He learned how 
to fully sympathise with us in temptation, and now is 
1 'touched with the feeling of our infirmities, in that He 
Himself hath suffered being tempted," and "was in all 
points tempted like as we are, yet without sin." 

So we read that patience is perfected by suffering: 
'Tribulation worketh patience." (Rom. 5:3.) "Know- 
ing this, that the trying of your faith worketh 
patience. But let patience have her perfect work, 
that ye may be perfect and entire, wanting nothing." 
(Jas. 1:3,4.) 

The suffering referred to is not self inflicted, but the 
legitimate result of heart-loyalty and faithful service 
on the battlefield. "If we suffer, we shall also reign with 
Him." (II. x Tim. 2:12.) 



76 THE SECOND CRISIS 



SANCTIFIED PEOPLE SHOT. 

There are many sanctified people who have need of 
being shot. This fact is gathered from the oil fields, or 
gas belt. After a well has been flowing for a good while 
it often happens that the pressure becomes weak, and 
the flow decreases, until the inexperienced might con- 
clude that the supply had become exhausted. But they 
who understand such matters will proceed to drop a 
fresh stick of dynamite down into the depth of the well, 
and there discharge it; this at once opens the fissures and 
channel-ways, and the oil will spurt into the air with a 
much inqreased pressure and volume, so that this par 
ticular well may be said to be a regular gusher; this 
process is termed "shooting the well," and those familiar 
with the procedure will say, "That well has been shot." 
It is exactly in this sense we mean to say that there are 
a great many sanctified people all over this country who 
have need of being shot. When first they entered the 
experience they struck a gusher, and the flow was so 
abundant — the pressure so strong — their new-found 
joy and gladsome testimony spouted in sufficient vol- 
ume to attract the attention of the community at large; 
and while some of the neighbors became envious and 
complained, others said they had struck it rich, and still 
others owning farms nearby concluded they might be 
able to drill into the same "pocket," and so went to 
digging. But after flowing freely for a time, they have 



IN CHRISTAIN EXPERIENCE 77 

slackened their zeal, have lost much of their intensity 
and unction, and the exuberance and glow of testimony 
have subsided. While they may yet have the well and 
maintain their profession, and contend for the doctrine, 
much of the sap and juice of their former experience 
seems to have leaked out. They themselves may 
scarcely know how to account for it. It may be they 
have had an ecclesiastical "cap" placed over their mouth, 1 
and so toned down in testimony. We are told that the 
waters of the Dead Sea are not dead because it has no 
inlet — for the Jordan flows into it all the while — but 
they are dead because it has not sufficient outlet. This 
may be the difficulty with those of whom we are 
writing; for many Christians are like the rivers that 
empty into the Arctic Ocean — all frozen over at the I 
mouth. Or, it may be that they have been browbeaten 
and starved and persecuted, and so have allowed these 
things to oppress them or, that the plea of prudence 
and seeking to give no offense have choked off the 
flow. Whatever may be the ca^use, they need a 
fresh charge of the dynamite of the Pentecost — the 
energy and fire and power of the Holy Ghost — let 
down into their souls, to open up anew the fissures 
and avenues of their soul. Brother, do not aban- 
don the well, nor "shut up shop" and quit the busi- 
ness, but ask God to "shoot your well," and "tarry un- 
til." Thank God the supply has not yet been exhausted, 
and if you will insist on being shot you may again 
flow several hundred barrels a day, and so not simply 
have sufficient for yourself but help to supply the 
markets. 



78 THE SECOND CRISIS 

Recently we heard a good brother praying most 
earnestly in one of our meetings, "Oh, Lord, take all of 
the clinkers out of my soul." It was a real heart-cry, 
and we said "Amen!" Then we remembered that clink- 
ers in the furnace were the result of intense heat in the 
past, and were formed by coal that had been burnt out 
and now had undergone a cooling process. The living 
on a past experience, and cooling off in secret prayer, 
reading of the word, and testimony is very apt 
to form "clinkers" and so shut off the draft and 
prevent the fire from burning with the intensity and 
glow it might reasonably be expected to have. With 
all the "clinkers" out, and the draft of prayer 
and testimony wide open, the fire is bound to burn, 
and make it hot for those who may come in contact 
with us. 

While, properly speaking, the soul may have but one 
Pentecost in which it receives the baptism with the Holy 
Ghost, it may have, and must have, frequent and re- 
peated anointings, and new undergirdings, and fresh 
manifestations of the spirit. It is not enough that the 
soul has entered the Canaan of Perfect Love, but it 
must push on, and up into the hill country, explore 
the land, and make new discoveries, and constantly 
take in more territory. The ashes of our camp-fires 
should never be found in the same place two nights in 
succession. "It is better farther on." "The path 
of the just is as the shining light, that shineth 
more and more unto the perfect day." "He that hath 
clean hands shall be stronger and stronger." (Prov. 
4:18; Job 17:9.) 



IN CHRISTIAN EXPERIENCE 79 



DEATH-BED SANCTIFICATION. 

That some persons have been wholly sanctified on 
their death-bed we doubt not in the least. But that God 
intends that a person should defer the matter of being 
made holy ; or that a person could not be sanctified until 
on a death-bed, we would most emphatically deny. 

While they admit that heaven is absolutely holy, and 
that none but the holy can enter there, the vast majority 
of people — both in the church and out of it — utterly 
deny the possibility of being made holy while in life. 
There are even ministers who openly antagonize and 
ridicule any who might lay claim to such an experience : 
and in not a few instances have driven and expelled from 
the church such members as have dared to confess that 
they have sought and obtained a holy heart through the 
all-cleansing blood of Jesus. Multitudes seem to regard 
the advocacy and profession of heart holiness while in 
life as the rankest fanaticism or most dangerous heresy 
that could possibly overtake them. 

There can be no doubt that the majority of church 
people expect to be sanctified and made holy at death; 
thus they attribute more saving power to death than they 
do to the blood of Jesus Christ. Of such we would ask 
for just one single passage of Scripture — one promise 
in all the Bible — that declares we may be made holy 
at death, in death, or after death. If death would make 
a Christian free from sin, and make him holy, why 
might not the same be true of a sinner? If this were 



80 THE SECOND CRISIS 

true, there would be no need of an atonement, and 
no need of a Savior, as death would thus become our 
Savior. 

But the Bible teaches that death is an enemy, saying, 
"The last enemy that shall be destroyed is death." 
(I. Cor. 15:26.) Death is the result and penalty of sin, 
and, therefore, can have no power to save us, or make 
us free from sin. Hence it must be clear to all, that if 
a person were sanctified and made holy at death it must 
be by the blood of Jesus. We know of nothing in this 
world, or any other world, that can cleanse the heart 
from sin aside from the precious blood of Jesus. If the 
blood of Jesus can cleanse the heart from all sin and make 
us holy in the hour of death, why may it not thus cleanse 
us prior to death? Does the blood of Jesus have more 
power, and become more efficacious when a man is dying 
than while in life? 

Some professed Christians have declared to the writer 
that no one could become sanctified and holy in this 
world; that not until we die can we thus be made free 
from sin. To such we answer, In what world do you 
expect to die? Surely not in the next world! So that 
even if it occurred at death, it must be in this world. 
And in like manner some object to what we term "a 
second work of grace/ ' saying that this work of perfect- 
ing us in holiness would take place in death. To such 
we reply, even though it took place in death it would be 
"a second work of grace/ ' seeing they had been con- 
verted many years before. 

Doubtless the deathbed theory of sanctification is 
largely due to the fact that men in their thinking have 



IN CHRISTIAN EXPERIENCE 81 

located sin in the body; hence they speak of "this sinful 
body," and have concluded that they could not be made 
free from sin until they put off the body in death. No- 
where in the Scriptures do we read of a "sinful body;" 
the Apostle Paul does, on one occasion speak of "the body 
of sin" which is to be destroyed in connection with the 
crucifixion of "our old man" (Rom. 6:6), but has no 
reference whatever to the physical body. The body is 
spoken of as a "corruptible body," and as "our vile body" 
because it is corruptible, but never as a sinful body. Sin 
is not in matter. If we could locate sin in some part of 
the body it might be removed by a surgical operation; 
and if it were said to be in all parts of the body, then 
in the loss of an arm, or a limb, or any other member 
of the body, a person would be delivered from just 
so much sin as might have existed in that part of 
the body. 

Paul tells us that "every sin that a man doeth is with- 
out the body.' 1 (I. Cor. 6:18.) While the body may 
become the instrument of sin; and a man may 
sin "against his own body" the sin committed was 
not located merely in the member that became the 
instrument of sin. While the hand may have been the 
instrument in stealing, the sin was not in the hand, but 
in the heart. 

The body is spoken of as "the temple of the Holy 
Ghost," which temple is holy. (I. Cor. 6:19, 3:17.) And 
Paul prays that "your whole spirit, and soul, and 
body, be preserved blameless." (I. Thess. 5:23.) How 
could the body be preserved blameless if it were full of 
sin? The fact that Jesus was clothed upon and in- 



82 THE SECOND CRISIS 

carnate in a human body, like unto our own body, 
should be sufficient argument to prove that sin is not 
in the body. 

In admitting that some have been sanctified (sanc- 
tification is the act of divine grace whereby we are made 
holy) in the hour of death, or upon a death-bed, some 
one may still inquire why may not all be thus sanctified 
or made holy on a death-bed? As well argue that be- 
cause some sinner has been converted on his death- 
bed, all sinners should wait to be converted on a 
death-bed. God says, "Now is the accepted time," 
"Today, if ye will hear His voice, harden not your 
hearts/ ' With God there is one eternal now. Delay 
is presumptuous and dangerous. We may not have a 
death-bed. 

A justified soul must walk in the light and obey God 
in order to remain justified. To refuse and reject the 
light of sanctification is to disobey God and forfeit the 
experience of justification. Hence, there comes the 
time when a soul must become sanctified in order 
to remain justified. Not to do so would be disobe- 
dience and sin. "But if we walk in the light, as he 
is in the light, we have fellowship one with another 
and the blood of Jesus Christ, his son, cleanseth us 
from all sin." (I. John 1:7.) The promises of cleansing 
are all in the present tense. The only way to make 
sure of a holy heart in death, is to have a holy 
heart now, for we may die now. "Be ye also ready 
(not waiting until death to get ready) : for in such an 
hour as ye think not, the Son of man cometh." (Matt. 
24:44.) 



IN CHRISTIAN EXPERIENCE 83 

DANGER SIGNALS FOR THE SANCTIFIED. 

I. 

After the soul is definitely and clearly sanctified it will 
see the appalling indifference and carelessness of profes- 
sors of religion as never before, and then is in danger of 
becoming bitter and censorious when people do not ap- 
preciate and receive their testimony and at once seek and 
profess the same grace. Seeing it so very clearly them- 
selves, they at once conclude that every one else could 
see it, if they w^ere but willing to do so — utterly forget- 
ting that they themselves were many days — perhaps 
years — in seeing the light and reaching the experience 
they now enjoy. Instead of being tender and gentle and 
patient, they are in danger of becoming harsh, and pu- 
gilistic, and acrimonious, and feel that these crooked 
people ought to be exposed and straightened out, and 
that it is incumbent upon them to do it. To undertake 
to drive people into holiness is to awaken a question and 
a doubt whether the driver himself has the experience, 
and to defeat the very object they had hoped to accom- 
plish. Men are so constituted that, as a rule, they do 
not drive well; most people will resent the effort. Jesus 
said He would "draw" Censoriousness is directly op- 
posed to the spirit of holiness. So whatever others may 
do, keep sweet. 

II. 

In the sanctified heart love will be the ruling passion. 
Their love is purified and intensified, so that they will 



84 THE SECOND CRISIS 

love with "a pure heart, fervently." In this very intensity 
and fervency there lies a danger. Meeting those who 
have a similar experience, they will discover what the 
world calls ' 'affinity/ ' One danger in this is the tempta- 
tion to become clannish, not caring to associate or fellow- 
ship with any but those who belong to "our set." In 
yielding to this temptation we become narrow, exclusive 
and selfish, and isolate and separate ourselves by our very 
attitude, from those whom we might and should help. 
Certain it is that we all delight to mingle with kindred 
spirits, but this selfish pleasure should not be indulged at 
the sacrifice of larger opportunity for helping those who 
have not a like experience, or as a mere selfish gratifica- 
tion. To mingle with those who may seem unlovable 
and disagreeable, where you are not understood nor ap- 
preciated, may not always be pleasant, and yet at times 
be very profitable — both to those who have not the ex- 
perience, and to those having the experience. Jesus said, 
"Behold, I send you forth as lambs among wolves. M We 
are not to become clannish, nor recluses and hermits, but 
"without rebuke, in the midst of a crooked and perverse 
nation, among whom ye shine as lights in the world/ ' 

Another danger arising from this intensity of love is 
that of "inordinate affection. ,, When Satan cannot 
keep us on one side of the path he will endeavor to run 
us off on the other side. When he cannot prevent a man 
from starting and running, his next attempt is to run him 
to extremes and run him to death. In associating with 
those of a like mind who are exceedingly congenial and 
affable, there is danger of undue infatuation, which is 
almost certain to result in improper relations, and will 






IN CHRISTIAN EXPERIENCE 85 

terminate in sin and ruin and death. Especially is this 
true when the infatuation is with the opposite sex. What 
at first may have been pure Christian love — entirely 
innocent and right — under the guise of friendship and 
sociability, may become perverted, and sensual and devil- 
ish. Remember that all sin at its beginnings appears in- 
nocent, if not justifiable. Sin is often the misuse and 
abuse of something legitimate and right within itself. 
Against ' 'inordinate affection' ' sanctified people need to 
watch, as well as pray. 

III. 

Another danger peculiar to the sanctified is that of 
underrating or depreciating the experience of justifica- 
tion. As the new-found experience so far transcends 
and outshines their former experience they will be tempt- 
ed to feel that the experience of justification was a rather 
small and insignificant experience; this is always a mis- 
take. The experience of justification is always a very 
great experience, and should never be regarded other- 
wise. In giving testimony, we sometimes hear people 
say, "When I was only justified, " it was thus and so, thus 
intimating that justification was rather an insignificant 
affair. This intimation is calculated to cast a reflection 
on any who are not sanctified, and also leave the im- 
pression among the unsaved that it would not amount 
to much, even if they were justified. We would insist 
that it is a very great and glorious thing to be truly jus- 
tified ; it was then that all the guilty past was blotted out, 
and the soul quickened from the death of sin, and made 
the recipient of eternal life, and adopted into the family 



86 THE SECOND CRISOS 

of God, whereby it became an heir of all things — even 
the fulness of God. A clear experience of justification 
alone makes the experience of sanctification a possibility. 
That God should hear the cry of a poor lost sinner and 
save him from his sins, and so re-create and transform 
him that he almost feels as though he needed some one 
to identify him, and make him to love and cherish the 
things he had formerly despised, and hate the things he 
had formerly loved, is surely a very great miracle, and 
sufficient to make angels marvel and rejoice. To speak 
lightly or depreciatingly of such an experience can but 
reflect upon him who does it, and will largely discount a 
testimony to sanctification. 

IV. 

A fourth temptation peculiar to the sanctified arises 
from the very life of victory that has come to them. As 
the defeat at Ai resulted through the victory of Jericho, 
so, gathering spoils may become a snare; the tempta- 
tion may be to self-reliance and self -exaltation. Even 
the Apostle Paul testified concerning himself that, "Lest 
I should be exalted above measure through the abundance 
of the revelations, there was given to me a thorn in the 
flesh, the messenger of Satan to buffet me, lest I should 
be exalted above measure." We here learn that "the 
abundance of revelations" might betray one into pride and 
becoming "exalted above measure." Pride of spiritual 
attainment and moral achievement is just as certainly 
an abomination to the Lord as any other sort of pride. 
It is this kind of pride that goeth before a fall. Becom- 



IN CHRISTIAN EXPERIENCE 87 

ing self-sufficient, the importance of incessant prayer 
and watchfulness does not seem so apparent, and the 
enemy taking advantage of this condition will seek to 
overthrow the soul with the temptation that "you are 
doing so well" and "you are becoming so strong you are 
surely destined to become some great — a great 
preacher or leader," etc., and so fill the heart with an un- 
holy ambition, and spiritual pride, which must result in 
certain defeat and ruin. 



V. 



Another temptation peculiar to the newly sanctified 
comes through comparing their experience with those 
who have been sanctified a long while. Forgetting that 
there is a rapid growth in grace after the heart is cleansed 
from all sin — the obstructions to growth having been 
removed — they are apt to depreciate the work wrought 
in their own hearts, seeing they are not as tall as some 
other folks who are sanctified. The temptation will be 
to cast away their confidence, and go to seeking the ex- 
perience of some one else. While the same work is di- 
vinely inwrought in each individual, so far as the cleans- 
ing of the heart is concerned, the outward manifesta- 
tions greatly differ; and in like manner the question of 
growth after sanctification will occasion a very marked 
difference in the spiritual stature of sanctified people. 
As the infant may enjoy as perfect health as an adult, so 
a newly-sanctified soul may enjoy as perfect soul-health 
as a person who had been sanctified many years, though 
they do not wear the same size garments. 



88 THE SECOND CRISIS 



THE ANTISEPTIC QUALITY IN HOLINESS. 

Yes, there is such a thing as being antiseptically clean. 
The dictionary tells us that anything that destroys or 
restrains the growth of putrefactive micro-organism is 
an antiseptic. In the medical world antiseptics are 
used for preventing putrefication, fermentation, and the 
spreading of infectious, or contagious disease. Holiness 
is the greatest and surest antiseptic against the deadly 
malady of sin that has yet been discovered in the moral 
universe; first, it utterly destroys the least microbes of 
sin that may lodge either in the heart or life of the in- 
dividual who receives this gracious experience; and, 
second, it is a great restraining power and preventative 
against various distempers, disorders, and contagions 
arising from the cess pools of iniquity and moral miasma 
of this world. Holiness counteracts false doctrines, 
hypocrisy and wickedness of every description; for be 
it remembered that holiness is not only freedom from 
sin, but antagonism to sin. "The fear of the Lord is to 
hate evil." (Prov. 8:13.) 

As perfect health and perfect physical soundness are 
the best possible conditions in which to meet and resist 
the bacteria and microbes of any infectious disease, so 
we would insist that perfect spiritual soundness is the 
best preparation and condition in which to meet the 
seductive spirits, temptations and polluted moral con- 
ditions that encompass the soul. Holiness is none other 
than spiritual wholeness; perfect soul health. 



IN CHRISTIAN EXPERIENCE 89 

While we know there is the possibility of sinning 
with such as have obtained heart holiness, we know 
too there is not so great danger or liability. Holiness 
gives the minimum of danger and the maximum 
of safety. 

Theologians, in giving us the definition of original sin, 
tell us it is not only "the corruption of the nature of 
every man," but that by reason of this, man is "inclined 
to evil, and that continually/ ' Melanchton, who was 
the theologian of the Reformation, in defining original 
sin, said, "Original sin is an inclination born with us — a 
certain impulse which is agreeable to us — a certain 
force leading us to sin, and which has been communi- 
cated by Adam to his posterity. As in fire there is a 
native energy impelling it to mount upward ; as there is 
in the lodestone, a natural quality by which iron is at- 
tracted, so also there is in man a primitive force that in- 
clines him to evil." Any one can see that such a con- 
dition greatly imperils the soul. The church has rec- 
ognized this inclination or pre-disposition to sin by sing- 
ing, "Prone to wander, Lord, I feel it; Prone to leave the 
God I love." 

Charles Wesley sang, "Take away our bent to sinning; 
Alpha and Omega be; End of faith as its beginning, set 
our hearts at liberty." Exactly! Holiness takes out 
the proneness to wander, and eradicates the bent to sin- 
ning. And not only so, but it gives an aversion and 
antipathy to sin. No one can love sin and love holiness 
at the same time; he will hate one and love the other. 
The man who loves sin will hate holiness; and the man 
who loves holiness will hate sin. 



90 THE SECOND CRISIS 

The question is occasionally asked, "How could a 
sanctified soul sin?" We answer by asking another 
question: How could Adam and Eve, who were created 
in the image of God, and so were absolutely holy, com- 
mit sin? Or how could angels, who themselves were 
holy, and in a holy heaven, in the immediate presence of 
God, commit sin? Simply because they were free moral 
agents. In being sanctified wholly man does not lose 
his free moral agency, and, therefore, ever has the power 
of choice. The holiness people have never taught that 
a sanctified soul cannot sin, or has not the power to sin, 
but they do teach that a soul may have power not to sin. 

Since sanctification does not make one immune, or 
exempt from temptation, nor destroy man's free agency, 
there must ever remain the possibility, and in some sense, 
because of our ignorance, the liability to sin, while in a 
state of probation. Nevertheless, we would insist that 
when inbred sin is destroyed, the inclination and bent to 
sinning which was natural with us, is removed, and added 
to this, the soul is safeguarded by the presence of the 
Holy Spirit, who ever abides in a sanctified heart, so 
that the danger to sin is thus greatly decreased. As a 
virtuous character repels the encroachments of impurity ; 
as a healthy body repels and restrains the putrefactions 
of disease ; even so a holy soul will resist and repulse the 
assault of Satan, and temptations to sin. 

While we ever need to heed the commandment of the 
Savior to "Watch and pray, n lest we enter into tempta- 
tion, the person enjoying perfect soul health will find that 
it can pass through the malarial swamps of sin, and the 
sin-infected regions of earth, and not contract the fatal 



IN CHRISTIAN EXPERIENCE 91 

disease; "kept by the power of God through faith, unto 
salvation, ready to be revealed in the last time." "Where- 
fore take unto you the whole armor of God (which is 
none other than full salvation, or holiness) that ye may 
be able to withstand in the evil day, and having done all, 
to stand." (Eph. 6:13.) 



THE BEAUTY OF HOLINESS. 

In all the moral universe there is nothing so beautiful 
as holiness. All the gifts and graces of the Spirit gain 
lustre and beauty only in proportion as they are adorned 
with holiness. Christian life and Christian experience 
are beautiful only as they approximate this, the perfec- 
tion of all beauty — holiness. Holiness is "the beauty 
of our God," and holiness is the essence and acme of 
all that is beautiful in Christian character. 

Holiness is beautiful, first, because it is freedom 
from moral defilement and corruption ; it is cleanness and 
whiteness of soul ; it is freedom from sin and conformity 
to the divine nature and the divine image. Holiness is 
transparency of character, consistency in conduct, and 
harmony with heaven. Sin is moral filth, and pollutes 
the soul, corrupts the life, and blackens the character. 
To be holy is to be clean clear through, and clear clean 
through, "without spot or wrinkle, or any such thing." 

Again, the beauty of holiness may be seen in the 
rhythm and harmony it brings to the soul-life. Sin is 



92 THE SECOND CRISIS 

discord, and puts a man out of harmony with himself, 
with his fellowman, and with his God. Holiness takes 
out of the heart the discordant notes, and puts a man in 
harmony with the object of his creation, in harmony with 
his fellowman; in harmony with the laws of nature and 
in harmony with his God, and so brings the very harmony 
and music of heaven into the soul. The discordant tones 
of strife, and envy, and passion will cease, and the dove 
of peace will continually sing in the soul. 'The wilder- 
ness and the solitary places shall be glad for them; and 
the desert shall rejoice, and blossom as the rose. It 
shall blossom abundantly, and rejoice even with joy and 
singing; the glory of Lebanon shall be given unto it, the 
excellency of Carmel and Sharon, they shall see the 
gloryof the Lord, and the excellency of our God." 
(Isa.35:l,2.) 

Again, the beauty of holiness may be seen in the sym- 
metry and evenness it brings into the soul-life. Instead 
of the spasmodic and fluctuating, up-and-down experience, 
it gives a steady, constant and abiding walk with God. 
It safeguards the soul against extremes, and gives mod- 
eration and soul-poise in all things. Holiness of heart 
means holiness of life, and so becomes the controlling 
power of the thoughts, and imagination, of the appetites 
and tempers, of the will and the affections, and regulates 
all the life and conduct of such as really possess it. What 
the sun is to the solar system, holiness is to the soul-life, 
in that everything radiates from and converges to this 
center. Holiness is the infallible cure for fretfulness, 
peevishness and ugliness, and adorns the character with 
the beautiful fruit of the Spirit — "love, joy, peace, 



IN CHRISTIAN EXPERIENCE 93 

long-suffering, gentleness, goodness, faith, meekness, 
temperance: against such there is no law." 

Again, the beauty of holiness may be seen in the resig- 
nation, contentment, and satisfaction it brings to the 
soul. Only holy hearts know what it is to have a satis- 
fying portion. Having lost holiness in the fall of Adam, 
it is utterly impossible to satisfy the craving of the soul 
until holiness is regained. God never intended that any 
one should be satisfied with anything less than holiness ; 
and if men will simply heed the soul-cry it will invariably 
lead them back to holiness. "He satisfieth the longing 
soul, and filleth the hungry soul with goodness/ ' As 
David said, "I shall be satisfied when I awake with Thy 
likeness.' ' Nothing less will, nothing less can satisfy the 
soul. But he who has holiness — be he young or old — 
will want nothing better. They may be heard to sing: 

"There's thirsting for life's pleasures, 
Nor adorning rich and gay; 
I have found a richer treasure, 
One that fadeth not away." 

All they want is more of the same kind. Every long- 
ing of the soul is now satisfied. Praise God! 

"The ornament and beauty of this lower world, next 
to God and his works, are the men and women who 
sparkle and shine in the Beauty of Holiness." (John Bun- 
yan.) 

"Let the beauty of the Lord our God be upon us." 
(Ps. 90:17.) 



94 THE SECOND CRISIS 



HOLINESS MEANS ANTAGONISM TO SIN. 

"The fear of the Lord is to hate evil. 11 — Prov. 8:13. 

Holiness is not only freedom from sin, but also means 
antagonism to sin. It is not a mere passive, goody- 
goody, sentimental affair, that does not rebuke sin lest 
it give offense, but at once enlists its possessor in the 
war against sin. A holy heart can no more excuse and 
tolerate sin than can a holy God. The measure of 
our love and loyalty to God is determined by our 
aversion for and attitude toward sin. No man can 
be neutral regarding sin and at the same time main- 
tain and retain the Bible standard and experience of 
Holiness. 

Because the sons of Eli "made themselves vile, and he 
restrained them not" (he frowned not upon them, marg), 
the judgments of God came upon him and all his house. 
(I. Sam. 3:13) When Jehu was sent of the Lord to re- 
prove King Jehosaphat, he said, "There are good things 
found in thee," but because he had "joined affinity with 
Ahab, M Jehu said, "Shouldest thou help the ungodly, 
and love them that hate the Lord? Therefore is wrath 
upon thee from before the Lord." (II. Chron. 19:2, 3.) 
To compromise with sin is tactily a consent to sin, and 
makes one a partaker of the same. Hence it becomes 
the duty of God's holy people, not only to abstain from 
sin, but to do as was said to the prophet Isaiah, "Cry 
aloud, spare not, lift up thy voice like a trumpet, and 
shew my people their transgression, and the house of 



IN CHRISTIAN EXPERIENCE 95 

Jacob their sins." (Isa. 58:1). As Paul charged his son 
Timothy: "Reprove, rebuke, exhort with all long- 
suffering and doctrine. " (II. Tim. 4:2.) , 

It is this uncovering and rebuking of sin that brings 
opposition and persecution. "They hate him that re- 
buketh in the gate." (Amos 5:10.) It would seem that 
even Satan himself is not much disturbed at the preach- 
ing of holiness, if only you do not expose and rebuke sin; 
his cry is to-day, as it was when Christ was upon earth, 
"Let us alone." (Mark 1:24), but Christ would not let 
them alone, and neither should we let them alone. It 
was this rebuking of sin — this antagonism to sin — that 
cost John the Baptist his head. Had he not said to 
Herod, "It is not lawful for thee to have thy brother's 
wife," it is likely that Herod would have contributed to 
the expense of Brother John's meeting, for we read, "he 
did many things, and heard him gladly." It was when 
Stephen said, "Ye stiffnecked and uncircumcised in heart 
and ears, ye do always resist the Holy Ghost," that 
"they were cut to the heart, and they gnashed on him 
with their teeth," "and cast him out of the city, and 
stoned him" to death. Doubtless if he had heeded the 
advice of modern theologians, and been more "tactful" 
and "discreet," and more "liberal" and "broad-minded" 
in his attitude toward the enemies of God, he could 
easily have escaped that shower of stones. It was 
this antagonism to sin that cost Stephen his life, 
as well as tens of thousands of others down through 
the ages. 

We have no sympathy whatever with this modern 
view of so popularizing the Gospel that every one will 



96 THE SECOND CRISIS 

become charmed and fascinated, and so be captured for 
Christ. It is a falsehood and a delusion. "The natural 
man receiveth not the things of the spirit of God : for they 
arc foolishness unto him: neither can he know them, be- 
cause they are spiritually discerned. " (I. Cor. 2:14.) 
The facts are, the nearer a man gets to heaven the farther 
he is removed from earth ; the more deeply spiritual and 
the more Christlike the less this world will understand 
and appreciate him. The devil is not dead; nor has he 
been converted ; and he who dares to uncover sin and cry 
out against sin in high places as well as in low places — 
without fear or favor — will soon discover that this 
world and hell are just as diabolically opposed to God 
and holiness to-day as at any time in the history of the 
world. Satan is not disturbed by a profession and 
preaching of holiness that does not expose and rebuke 
sin; nor does the "old man" object to any teaching on 
holiness that will give him quarter, and permit him to 
stay; it is the eradication and extermination business he 
objects to. 

A holy heart will hate everything that God hates and 
love everything that God loves. "How can ye believe 
which receive honor one of another, and seek not the 
honor that cometh from God only?" "That which is 
highly esteemed among men is abomination is the sight 
of God." "Know ye not that the friendship of the world 
is enmity with God? Whosoever, therefore, will be a 
friend of the world is the enemy of God." "Thou hast 
loved righteousness, and hated iniquity; therefore God, 
even thy God, hath anointed thee with the oil of gladness 
above thy fellows." 



IN CHRISTIAN EXPERIENCE 97 



HOLINESS ALL INCLUSIVE. 

The experience of holiness includes all that is compre- 
hended by the terms, "entire sanctification, ,, "the bap- 
tism with the Holy Ghost/' "perfect love/' "the fulness 
of the blessing, " "filled with the spirit/' "second bless- 
ing/' "heart purity," etc. While these terms are not 
synonymous, because they represent different phases of 
the experience, no one can have the experience of holi- 
ness without having all that these various terms stand 
for. 

In some localities there are those who teach that a 
person should "seek their Pentecost," and "be baptized 
with the Holy Ghost and fire" after they are sanctified. 
We would insist that it is the baptism with the Holy 
Ghost and fire that sanctifies and makes us holy. Who- 
ever is truly sanctified and in the experience of holiness, 
has the baptism with the Holy Ghost and fire. Hence 
they who have not had their Pentecost, or the baptism 
with the Holy Ghost and fire, have not been sanctified 
and made holy. These terms do not represent two or 
three different experiences. To have the one is to have 
the other. 

As in the experience of justification there is the pardon 
of sin, the "washing of regeneration," the quickening 
into newness of life, adoption, and the witness of the 
Spirit, and whoever has the one has the other, seeing 
they are inseparable, so it takes all that is included by 
the first named terms to make up the experience of 



98 THE SECOND CRISIS 

holiness. Not only so, but he who has the experience 
of holiness has all that is included in the terms 
used to indicate and designate the experience of justi- 
fication. 

While there is a constant and endless development, 
expansion and growth in grace in the experience of holi- 
ness, we would insist there is no other work of grace, or 
higher state of grace than is comprehended in the ex- 
perience of holiness, until we reach the state of glorifica- 
tion. So when any one pretends or professes to have 
an experience, or something better or superior to the ex- 
perience of holiness, we know they have become un- 
scriptural and fanatical. There is positively nothing 
better than the experience of holiness in this life; and 
what is more, they who in reality have the experience 
of holiness want nothing better. 

The gifts of the Spirit, such as the "gifts of healing," 
"miracles/' "speaking with tongues," etc., are all of less 
value than the experience of holiness. For after enu- 
merating all the gifts in the 12 th chapter of 1st Corin- 
thians, the inspired apostle exclaims, "And yet shew 
I unto you a more excellent way," (v. 31), and gives us 
the thirteenth chapter, on LOVE, which is none other 
than the experience of holiness. Note, he plainly says 
this is "more excellent." So we would repeat, he who 
has the experience of holiness has the best there is this 
side of glorification. 

He who knows he has the best there is, will not likely 
become excited, and carried away by every new fad and 
doctrine that may come along. While there may be 
some gifts that he does not have, for no one is supposed 



IN CHRISTIAN EXPERIENCE 99 

to have all the gifts, he knows he has that which is "more 
excellent,' ' and so is perfectly satisfied. 

Not only is holiness all inclusive as relating to all that 
is included in these various terms and comprehended 
by the highest state of grace this side of the state of 
glorification, but it is the objective point of every com- 
mandment and every promise — of every provision in 
the atonement. The purpose and object of the whole 
scheme of human redemption is our complete recovery 
from sin and restoration to holiness. He has "blessed 
us with all spiritual blessings, * * * according as he hath 
chosen us in him before the foundation of the world, 
THAT WE SHOULD BE HOLY, and without blame 
before Him in love." (Eph. 1 :3, 4.) This is the objective 
point of every "spiritual blessing/ ' "that we should be 
holy." "Now the end of the commandment is charity 
out of a pure heart, and of a good conscience, and of faith 
unfeigned, from which some having swerved have 
turned aside unto vain jangling." (I. Tim. 1 :S, 6.) There 
is nothing beyond "the end" — whether "the end" be 
the objective point or the terminus — but "vain jang- 
ling." Again we say, pure love in a pure heart, which 
is the experience of holiness, is "the end" — the highest 
and best state of grace there is. "Love is the fulfillment 
of the law." (Rom. 13:10.) 

A person may reach heaven who does not have the 
"gifts of healing," the "gift of tongues," or any of the 
"gifts of the Spirit," but no one will reach heaven with- 
out holiness. Hence we must stick to the "main line," 
and "follow peace with all men and holiness, without 
which no man shall see the Lord." (Heb. 12:14.) 



100 THE SECOND CRISIS 

In the language of Bishop Foster concerning holiness 
in the Bible, "It breathes in the prophecy, thunders in 
the law, murmurs in the narrative, whispers in the prom- 
ises, supplicates in the prayers, sparkles in the poetry, 
resounds in the songs, speaks in the types, glows in the 
imagery, voices in the language, and burns in the spirit 
of its whole scheme, from its Alpha to its Omega, from 
its beginning to its end." " Holiness! holiness needed! 
holiness required! holiness offered! holiness attainable! 
holiness a present duty, — a present privilege, — a pres- 
ent enjoyment, — is the progress and completeness of 
its wondrous theme! It is the truth glowing all over — 
webbing all through revelation ; the glorious truth which 
sparkles, and whispers, and sings, and shouts in all its 
history, and biography, and poetry, and prophecy, and 
precepts, and promise, and prayer — the great central 
truth of the system/ ' 



AFTER SANCTIFICATION, WHAT? 

No experience, however glorious, should be regarded 
as a finality. One of the greatest dangers common to 
all Christians is that of resting in a past experience. 
Every experience God has given should simply be re- 
garded as preparatory for something better farther on, 
and should be utilized as a stepping stone to higher al- 
titudes of grace. There is positively no such thing as 



IN CHRISTIAN EXPERIENCE 101 

getting it all. 'The path of the just is as the shining 
light that shineth more and more unto the perfect day." 
After the heart has been purified and sanctified by the 
baptism with the Holy Ghost and fire, there is now the 
proper heart condition for endless. 

Growth in Grace. 

As a soul cannot grow into the grace of justification, 
for the simple reason that it is something God must do 
for us, so in like manner it is impossible to grow into 
sanctification, seeing that sanctification is a "divine act" 
— a something God must do in us. While it is impossi- 
ble to grow into sanctification, there is a limitless, end- 
less, boundless growth in grace after sanctification. 
"Onward" must ever be the watchword of all who would 
maintain a spiritual experience. Next station to stag- 
nation is damnation. Sanctification, negatively stated, 
is not so much getting something we never had, as it is 
getting rid of some things we have always had. Puri- 
fication may be said to be subtraction, while growth in 
grace is addition. We can never grow the impurities 
of carnality out of the heart, any more than we can grow 
weeds out of the garden. Indeed, sanctification is the 
necessary antecedent of growth in grace. Until the 
weeds have been removed from the garden, the suckers 
removed from the corn, and the useless branches from 
the vine, the growth of the vegetables, of the corn, and 
of the fruit is retarded and stinted. The experience 
common to the multitudes who have been sanctified has 
been that they grow more in grace in one month after 



102 THE SECOND CRISIS 

the heart has been cleansed than they did previously in 
a year, or even in a number of years. 

There are three things always essential to a symmetri- 
cal growth, namely, good health, proper food and suffi- 
cient exercise. Holiness is soul-health, spiritual whole- 
ness or soundness. Sin is a malady — a soul disease. 
Perfect soul-health will give a keen spiritual relish or 
appetite for "the sincere milk," and the "strong meat" 
of the Word, "that ye may grow thereby." Being 
healthy and well fed, the soul is now in a condition to 
exercise itself "unto godliness," and so it will "grow in 
grace, and in the knowledge of our Lord and Savior, 
Jesus Christ." As the person thus goes forward and 
onward to know the Lord, he will have certain 

Testings. 

Such is the divine program. "Many shall be purified 
and made white, and tried. 19 God will have a tried peo- 
ple. Earthly props and human dependencies will be 
swept away. It is one thing for us to trust God, but 
altogether another thing for us to come to the place 
where God can trust us. "Whom shall He teach know- 
ledge? And whom shall he make to understand doc- 
trine? Them that are weaned from the milk and drawn 
from the breasts." The weaning time of a child is 
usually a rather stormy period, and the child is apt to 
think itself greatly mistreated and abused. It invariably 
fails to understand why it should be thus dealt with; 
but the parent understands the wherefore. Not until 
in after years will the child understand. So to the 



IN CHRISTIAN EXPERIENCE 103 

sanctified soul, these seasons of peculiar testing — these 
providential hardships — will seem exceedingly mysteri- 
ous and inexplicable, but in later years they will be rec- 
ognized as great blessings; trials are simply blessings in 
disguise. Trials and testings are God's challenge to our 
faith to prove Him, and the divine method of enlarging us. 
Trials are growing pains. The loss of property, gross 
misrepresentations, fierce persecutions, mental per- 
plexities, affliction, the thwarting of cherished ambi- 
tions, the going down in a seeming defeat in the effort 
to lead others into the experience, the blighting of pleas- 
ing prospects, and innumerable kindred blessings are 
all calculated to wean and detach the soul from the 
things of earth and teaching it the way of submission 
and faith, will develop the iron graces and unconquerable 
sinews of a holy character from which heroes and martyrs 
are made. Hence Peter says, "Beloved, think it not 
strange concerning the fiery trial which is to try you, as 
though some strange thing happened unto you; but re- 
joice, inasmuch as ye are partakers of Christ's suffer- 
ings. M "Though for a season, if need be, ye are in heavi- 
ness through manifold temptations; that the trial of 
your faith, being much more precious than gold that 
perisheth, though it be tried with fire, might be found 
unto praise and honor and glory at the appearing of 
Jesus Christ. " The spirit of heaviness is perfectly com- 
patible with the spirit of holiness ; for of these same per- 
sons who are thus being tried he says, "Who are kept by 
the power of God through faith unto salvation ready to 
be revealed in the last time. (I. Peter 1:5-7.) Trials and 
testings are the way to promotion. A tunnel is simply 



104 THE SECOND CRISIS 

as short-cut to a destination. It is during these testing 
the soul learns to stand alone and walk by faith. "If 
we suffer we shall also reign with Him." " Joint heirs 
with Christ, if so be that we suffer with Him, that we 
may be also glorified together.' ' After the soul has thus 
had proper discipline and stood true, it is prepared for 

Service. 

We are saved to serve, and it now becomes our exalted 
privilege to become ' 'laborers together with God." 
Sanctification is not simply freedom from sin, but an- 
tagonism to sin. Having on the "whole armor" the 
individual is now T prepared to stand in the battle's front 
and "endure hardness as a good soldier of Jesus Christ." 
No longer does he go to battle as a conscript, who, being 
drafted, is compelled to go, but as a true and tried sol- 
dier, enthused with the perfect love of God, and with 
the fulness of the spirit in his heart ; he is now prepared 
to "fight the good fight of faith," being "a vessel unto 
honor, sanctified and meet for the Master's use and pre- 
pared unto every good work." Having been fully 
tested and found unswerving in his fidelity and undaunt- 
ed in his courage, the Lord will see to it that doors of 
usefulness and opportunity will be opened to him, so 
that he will be "always abounding in the work of the 
Lord." Having been comforted himself, he is now pre- 
pared to comfort others by the same comfort wherewith 
he himself is comforted of God. The human method 
is, do in order to be; but the divine method is be in order 
to do. Be right and you'll do right. When we remember 



IN CHRISTIAN EXPERIENCE 105 

that our faithful service on earth determines our rank in 
heaven — for reward is according to labor — we shall 
ever feel that no time must be wasted ; and that not how 
little may I do and yet get to heaven, but how much may 
I do for my Master before I go to heaven, will be the 
attitude of the soul. Work will now become a luxury, 
and service a delight. 'They that be wise shall shine 
as the brightness of the firmament ; and they that turn 
many to righteousness as the stars forever and ever." 
(Dan. 12:3.) 



PERFECT YET PRESSING. 

In Philippians, third chapter and fourteenth verse, 
Paul says, "I press toward the mark for the prize of the 
high calling of God in Christ Jesus," and then says in 
the very next verse, "Let us, therefore, as many as be 
perfect, be thus minded." While he included himself 
with such u as be perfect" doubtless referring to the per- 
fection of love, he is still on the stretch for more. While 
he claims Christian perfection he is still pressing for- 
ward, and "reaching forth unto those things which are 
before." 

Perhaps the greatest danger of all Christians is that 
of resting in a past experience and taking for granted, 
that because of some glorious experience and marvelous 
manifestation of the Spirit in the past, we are all right, 
thus settling down in a sort of complacent, self-satisfied 



106 THE SECOND CRISIS 

condition. This is the beginning and explanation of 
much of the backsliding of the day. One could not well 
backslide while pressing forward. 

We need ever to remember that immobility is inconsis- 
tent with our being, either mentally, physically or spir- 
itually : we must advance or retrograde ; we will increase 
or decrease ; we cannot stand still ; and especially is this 
true in Christian life. In order to retain a clear and sat- 
isfactory heart experience there must be continual ad- 
vance. It would prove fatal to regard any experience, 
however glorious, as a finality. Whatever the experience 
of the past, it should be regarded as preparatory to 
something better ; as a stepping stone to higher altitudes 
of grace. 

While one cannot grow into sanctification any more 
than one could grow into justification, seeing in either 
case it is a divine act — an act of God, divinely in- 
wrought — it is, nevertheless, true that after the heart 
has been fully cleansed from all sin, and been made holy, 
there is limitless and endless growth in grace, and con- 
tinual advance in the deep things of God. Indeed, this 
is the condition and experience where the obstacles to 
growth have been removed, and progress may now be 
made by leaps and bounds. 

Men frequently inquire, "If you were perfect, how 
could you grow?" We may illustrate by two children: 
One is deformed and diseased, while the other is perfectly 
formed and in perfect health ; which of these two children 
would grow most rapidly? Of course, every one would 
say the one enjoying perfect health. We would answer, 
What perfect health is to the body, Christian perfection 



IN CHRISTIAN EXPERIENCE 107 

is to the soul; sin is a malady, a disease of the soul; holi- 
ness is a freedom from sin; wholeness, spiritual sound- 
ness, perfect soul health. A child may be just as per- 
fectly formed and enjoy as perfect health as does an 
adult, and yet continue to grow. But we must continu- 
ally distinguish between growing in grace and growing 
into grace. As we cannot grow into pardon, no 
more can we grow into purity. A child can never 
grow clean. 

But says one, "Suppose the child has grown to man- 
hood, and so reached his full stature, how could such an 
one continue to grow?" Of course, such an one could 
not continue to grow taller physically; and yet such an 
one would continue to grow in strength, in knowledge and 
in usefulness; while he may not have more avoirdupois, 
nor be larger physically, he, nevertheless, becomes a 
larger man as the years go by. Even so, after a heart 
has once been cleansed from all sin and perfected in love, 
it is perfect as to quality and therefore, cannot be made 
more pure, yet such an one may increase in spiritual 
power and knowledge and usefulness, and continually 
receive more pure love in his pure heart, and so 
"grow up into Him in all things, which is the head, 
even Christ. " 

But it seems to me that the language of Paul denotes 
even more than would be implied by the term growth. 
He says, "I PRESS toward the mark." This denotes 
intensity; he is giving particular attention, and diligence, 
applying himself, and with consecration and concentra- 
tion putting forth real effort to reach a certain goal. He 
doubtless has in mind the Olympian games and race- 



108 THE SECOND CRISIS 

course, where every nerve and every energy is bent on 
winning the prize. There is a sense in which one may 
grow without much effort, but Paul has evidently caught 
a glimpse of some mountain peaks of Christian experi- 
ence he has not yet attained, though he has obtained 
Christian perfection, and as though he were on the race- 
course, he presses forward for the "prize of the high 
calling of God in Christ Jesus.'' This is evidently the 
lack and need of many of our holy people today ; instead 
of acting as though we had all, we need to redouble our 
diligence, buckle the armor on a little tighter, and "press 
toward the mark for the prize." 

What was this "prize" for which he made such stren- 
uous effort? The context would imply that it was none 
other than a martyr's crown. Surely this would suggest 
to us a greater self-denial, self-abandonment, and self- 
sacrifice than many of us have yet known. Not only 
could he say, "What things were gain to me, those I 
counted loss for Christ," but also said, "Neither count 
I my life dear unto myself." (Acts 20:24.) 

As one walks among the mountain peaks pointed out 
by Paul in his letter to the Ephesians, such as, "Be filled 
with the Spirit," 5:18; "The fulness of Christ," 4:13; 
"Filled with all the fulness of God," 3:19; "Sealed with 
that holy Spirit of promise," 1 :13; "A perfect man unto 
the measure of the stature of the fulness of Christ," 
4:13; "The unsearchable riches of Christ," 3:8; "Holy 
and without blame," 1 :4; and remember that in addition 
to all of these, He is still "able to do exceeding abundant- 
ly above all that we ask or think, according to the power 
that worketh in us," 3:20, surely one must exclaim as 



IN CHRISTIAN EXPERIENCE 109 

did Joshua, after he had been in Canaan a number of 
years, and was old and stricken in years, "There re- 
maineth yet very much land to be possessed." (Josh. 
13:1.) 



"WITHOUT SPOT AND BLAMELESS."— 2 PET. 3:14. 

To be without spot has to do with character; to be 
blameless has to do with conduct; the one is purity of 
heart; the other is purity in practice; the first a work 
divinely inwrought ; the other the moral obligation of the 
individual. 

It may be well to remind ourselves at the very begin- 
ning of this article that the commandments and require- 
ments of God are never larger than are His promises, and 
the provisions of His grace ; hence it is possible for weak 
mortals, by His grace, to be and do all that He requires. 
To doubt this would be to charge God with tyranny. 
"This is the love of God, that we keep His command- 
ments, and his commandments are not grievous." 
(I. John 5:3.) 

In Eph. 5:25-27, we read that, "Christ also loved the 
church and gave Himself for it, that He might sanctify 
and cleanse it with the washing of water by the word, 
that He might present it to Himself a glorious church, 
not having spot or wrinkle, or any such thing; but that 
it should be holy and without blemish." Thus we see 
that provision has been made whereby we may become 
spotless ; and that the process or experience by which we 
are made spotless is that of entire sanctification. 



110 THE SECOND CRISIS 

We desire to speak more especially of being * 'blame- 
less/' as the necessary accompaniment of being "without 
spot." However, it is well to observe that the Bible 
always places character before conduct; being before 
doing; seeing it is character that graduates conduct. 
" Either make the tree good, and his fruit good; or else 
make the tree corrupt, and his fruit corrupt. " "A good 
tree cannot bring forth evil fruit, neither can a corrupt 
tree bring forth good fruit." 

Since motive determines the morality of every act, it is 
absolutely necessary and essential that a person have a 
pure heart, and an eye single to the glory of God, in all 
they say and do, in order to be blameless before God. 
A person may do the right thing with a wrong motive, 
and so stand approved by men, and yet be far from 
blameless before God. "For the Lord seeth not 
as man seeth ; for man looketh on the outward appear- 
ance, but the Lord looketh on the heart." (L Sam. 
16:7.) 

On the other hand it is well to remember that it is im- 
possible to live blameless in the eyes of men; that al- 
though our blessed Lord lived the blameless life, the 
world, and even the church constantly criticised, ac- 
cused, and finally condemned him to die the death of a 
criminal. "And all that will live godly in Christ Jesus 
shall suffer persecution." Hence we may ever expect 
to be misunderstood and misjudged by men, however 
blameless we may live before God. A blameless life is 
a continual rebuke and reproof to the disobedient, and 
therefore, will awaken their animosity and resentment. 
Not only so, but seeing men cannot know the motive, 



IN CHRISTIAN EXPERIENCE 111 

they are liable to misunderstand and misjudge even 
though they had no thought of so doing. 

Nevertheless, we should exercise constant care lest we 
excuse our inconsistencies, indiscretions and sins for 
which we are to blame, and of which we need to repent. 

The call of God to every believer is "that we should 
be holy and without blame before Him," (Eph. 1 :4.) In 
order to measure up to this standard the individual must 
experience the blessing of entire sanctification — which 
is "that act of divine grace whereby we are made holy" — 
and then walk in constant obedience, in all the light that 
God gives. This is living the blameless life. 

That such a life is gloriously possible, is evident from 
the fact that others have lived it. We read in Luke 1 :6, 
concerning Zacharias and his wife, Elizabeth, "They were 
both righteous before God, walking in all the command- 
ments and ordinances of the Lord blameless" Es- 
pecially is this the oft-repeated requirement concerning 
preachers, I. Tim. 3:2; 10; 5:7; Titus 1:6, 7. All be- 
lievers may be sanctified wholly, and then the "whole 
spirit and soul and body be preserved blameless unto the 
coming of our Lord Jesus Christ." (I.Thess. 5:23.) 



THAT REST.' 



"Let us labor, therefore, to enter into that rest, lest any 
man fall after the same example of unbelief " (Heb. 4:11.) 

"That rest," spoken of in the first verse as "his rest" 
evidently does not refer to the rest of the glorified in 



112 THE SECOND CRISIS 

heaven, but is a rest to be experienced and enjoyed in 
this life; it is a present tense rest: "For we which have 
believed DO enter into rest." v. 3. It is designated by 
some as "the rest of faith," or "soul rest." 

Among man's deepest feelings is at times the longing 
for rest. Nothing in this world can fully satisfy that 
longing. However, provision has been made to meet 
and satisfy this longing and need of the soul, just as 
certainly as every other need and demand of our nature. 
Jesus said, "Come unto me, all ye that labor and are 
heavy laden, and I will give you rest." When Jesus 
speaks pardon to a sinner, the burden of sin and guilt is 
rolled away, and heavenly peace fills the soul. This 
might be termed rest No. 1, and is given on condition 
that we "Come" to Him. 

After this He says, "Take my yoke upon you, and 
learn of me, for I am meek and lowly in heart; and ye 
shall find rest unto your souls" This rest we "find" 
after we have had His yoke upon us and learned of Him, 
and may be termed rest No. 2. It was this that Charles 
Wesley had in mind when he sang: 

"Breathe, O breathe thy loving spirit 

Into every troubled breast! 
Let us all in Thee inherit. 

Let us find that second rest." 

This is not the rest of inactivity, but of harmonious 
service. It is not physical, but spiritual; not of the 
senses, but of the soul. 



IN CHRISTIAN EXPERIENCE 113 

"Absence of occupation is not rest; 
A mind quite vacant is a mind distrest." 

— Cowper. 

This rest is not in outward conditions and circum- 
stances, but is a deep, inward rest, even amidst outward 
turmoil and conflict. It is that heart condition that 
enables one to "glory in tribulation also." Circum- 
stances are variable, uncertain and unreliable; no real 
and abiding rest can be had by dependence upon cir- 
cumstances, however favorable. 

The most prolific source of spiritual unrest is due to 
carnality in the heart. "The flesh lusteth against the 
spirit, and the Spirit against the flesh; and these are con- 
trary the one to the other, so that ye cannot do the things 
that ye would." (Gal. 5:17.) While this inward conflict 
and warfare continues, there can be no abiding soul rest. 
The very effort to be good, and do good, will at times be 
laborious and wearisome. And the constant and con- 
tinual struggle and battle with evil tendencies, unholy 
tempers and appetites, and doubts and fears — all of 
which spring from the carnal mind — makes it impossi- 
ble to have real soul-rest while this dual nature exists. 
But when the "carnal mind," "the flesh," "our old man," 
inbred sin, original sin, the Adamic nature (all of which 
mean the same thing) is crucified and destroyed, the in- 
ward disturber of the peace is removed, and the soul will 
repose in God. 

The basis of "that rest" is in the promises of God. 
"Let us, therefore, fear, lest a promise being left us of 
entering into His rest, any of you should seem to come 



114 THE SECOND CRISIS 

short of it." God has given the promise of rest to all 
who will come to Him, and take His yoke upon them and 
learn of Him. As He spake to His servant Moses, so 
He speaks to every believing heart, saying, "My pres- 
ence shall go with thee, and I will give thee rest." (Ex. 
33:14.) The condition for entrance upon this rest is 
faith. "We which have believed do enter into rest." 

Speaking of Canaan as typical of this rest, He says: 
"They could not enter in because of unbelief." By this 
reference to Canaan as a type of "that rest," we are 
warranted in saying it is not a rest offered to sinners, but 
to the Israel of God ; that it is to be found after a second 
crossing — first having crossed the Red Sea and then the 
Jordan — and that only they who have been delivered 
from carnality by a second work of grace can hope to 
enjoy this rest; seeing that Canaan is a type — not of 
justification - — but of sanctification. 

In verse ten he urges the necessity of this experience 
as a preventative and antidote for backsliding: "Lest 
any man fall after the same example of unbelief." The 
inference is that if they fail to press forward and claim 
their full inheritance, they will become "wearied and 
faint," and fall away. And, indeed, is not this the sad 
experience of the great majority who are converted in 
the revivals of these days. They start out with all sin- 
cerity of purpose, but because of untoward conditions 
without, and the struggle and conflict with carnality in 
their hearts, they soon become "weary and faint," and 
fall by the wayside. Thus we see how very important 
it is that young converts be properly instructed and 
urged to seek and obtain "that second rest." 



IN CHRISTAIN EXPERIENCE 115 

'Thus saith the Lord, Stand ye in the ways, and see, 
and ask for the old paths, where is the good way, and 
walk therein, and ye shall find rest for your souls." (Jer. 
6:16.) Soul rest is the crowning jewel of the experience 
of entire sanctification. The carnal mind, having been 
destroyed, there will be an end to the inward struggle 
with anger, pride, jealousies, malice, doubt and fear; and 
fret and worry will be unknown. 

While there may be outward conflict, there is quiet- 
ness and confidence within, as the soul reposes in God, 
so that in the presence of any adversity or opposition, 
the individual can say with Paul, ''None of these things 
move me." Instead of frowns and scowls and wrinkles, 
there will be seen the smile, the relaxed and restful 
look, and the glow of a heavenly light in the very 
countenance of such as "have believed," and "do enter" 
"into His rest." Glory! "Rest in the Lord, and wait 
patiently for Him; fret not." (Ps. 37:7). "I will feed my 
flock, and I will cause them to lie down, saith the Lord God. 
I will feed them in a good pasture, and upon the high 
mountains of Israel shall their fold be; there shall they 
lie in a good fold, and in a fat pasture shall they feed 
upon the mountains of Israel." (Ezek. 34:14, 15.) 



CHRISTLIKENESS. 

True Christianity does not consist in the observance 
of religious rites and ceremonies; the Jews did that. 
Nor does it consist in outward morality and the per- 



116 THE SECOND CRISIS 

formance of religious activities ; the Pharisees had that. 
Nor is it the mere acceptance of the teachings and doc- 
trines of Christianity by an intellectual assent to 
the same; "the devils also believe and tremble." Nor 
is it altruism and humanitarianism ; secret fraternities 
claim to practice that. Real Christianity is "Christ in 
you, the hope of glory." (Col. 1:27.) The command is, 
"Examine yourselves, whether ye be in the faith; prove 
your own selves. Know ye not your own selves, how 
that Jesus Christ is in you, except ye be reprobates." 
(II. Cor. 13:5.) This implies a real, living, present, in- 
dwelling personality. 

In Heb. 3:14 we read, "We are made partakers of 
Christ." And just in proportion as we partake of Christ 
in that proportion is our Christian life a success. We 
are not simply to ask "What would Jesus do?" and seek 
to be imitators of Christ, but we are to be indwelt by 
Him, so that He re-lives His life in us. Christ in us and 
we in Christ, even as the branch is in the vine. He said, 
"Abide in me and I in you. He that abideth in me and 
I in him, the same bringeth forth much fruit." (John 
15:4, 5.) This implies a personal contact, a reciprocal 
relation, and a vital union with Christ. Thus 

I. Christ becomes our life. Col. 3 :4. 

"When Christ, who is our life, shall appear, then shall 
ye also appear with Him in glory." As the branch can 
have no life in itself only as it abides in the vine and par- 
takes of the life of the vine, so we can have spiritual life 



IN CHRISTIAN EXPERIENCE 117 

only as we partake of His life. Sin separates the soul 
from God. The prophet has said, "Your iniquities have 
separated between you and your God, and your sins 
have hid His face from you." (Isa. 59:2.) The sinner 
being thus separated from God by reason of his sins, is 
morally and spiritually dead: "dead in trespasses and 
sins." (Eph. 2:1.) Life can only be known and perpet- 
uated as a result of contact with life. "We know that 
we have passed from death unto life, because we love 
the brethren." (I. John 3:14). "He that hath the Son 
hath life, and he that hath not the son of God hath not 
life." (I. John 5:12). Not only is "Christ our life, but 
we are to be 



II. i 'Partakers of the Divine Nature." II. Peter 1:4. 

"Whereby are given unto us exceeding great and 
precious promises, that by these ye might be partakers of 
the divine nature, having escaped the corruption that 
is in the world through lust." The "nature" determines 
our likes and dislikes. Swine will wallow in filth and 
mire because it is the nature of the beast to do so ; lambs 
and sheep just as naturally take to a clover patch, seeing 
it is their nature to do so. A certain bird is ever on the 
lookout for carion and delights to alight on a carcass 
because it is the nature of that bird to do so; the hum- 
ming bird will just as naturally alight in a flower garden, 
seeing it is the nature of humming birds to take to 
flower gardens. As we partake of the divine nature we 
will naturally delight in those things that Christ delights 



118 THE SECOND CRISIS 

in and abhor that which is evil. Therefore, if any man 
be in Christ, he is a new creature; old things are passed 
away; behold, all things are become new." (II. Cor. 5 :17.) 
It is not difficult to give up and turn away from that 
which we do not want. Not only may we partake of the 
divine nature, but 

III. "We have the Mind of Christ." I. Cor. 2:16. 

While the ''natural man" cannot know "the things 
of the spirit of God," they who have become "spiritual" 
will receive the revelations of the spirit, and thus will 
"know" that which "eye hath not seen nor ear heard." 
While men may learn what was the mind of Christ in 
respect to some things in the past, by a study of the 
record left us, no one can "have the mind of Christ" and 
be like minded, only as that mind is revealed by the spirit 
to the inner consciousness. In order to know the mind 
of another, one must be in very close and confidential 
relations. The "god of this world hath blinded the 
minds of them which believe not." (II. Cor. 4:4.) "What 
man knoweth the things of a man, save the spirit of man 
which is in him? Even so the things of God knoweth 
no man, but the spirit of God. Now we have received 
. . . the spirit which is of God, that we might know" 
(I. Cor. 2:11, 12.) "To be carnally minded is death, but 
to be spiritually minded is life and peace." (Rom. 8:6.) 
"Let this mind be in you, which was also in Christ Jesus." 
(Phil. 2:5.) Not only have we "the mind of Christ," 
but also 



IN CHRISTIAN EXPERIENCE 119 

IV. "The Spirit of Christ." Rom. 8:9. 

"If any man have not the Spirit of Christ, he is none 
of his. " A man may say and do the right thing in the 
wrong spirit. To have the "spirit of Christ'' will effect 
the motives lying back of the act, the tone of the voice, 
the tempers or dispositions of the soul, and gives to us 
in all things the Christ attitude. "It was not what you 
said nor what you did, but the spirit in which you said 
or did it that hurt me," A man may preach, or pray, or 
give of his money in the wrong spirit. The "Spirit of 
Christ' ' is the spirit of humility, of obedience, of com- 
passion, of forgiveness, and of holiness. "He that is 
joined unto the Lord is one spirit." (I. Cor. 6:17.) And 
having His spirit, we are to be 

V. Conformed to His image. Rom. 8:29. 

"For whom he did foreknow, he also did predestinate 
to be conformed to the image of his Son." We are to be 
a fac-simile, an exact copy or reproduction of His glori- 
ous likeness' or image. When God first made man, he 
said, "Let us make man in our image, after our likeness." 
"So God created man in His own image, in the image of 
God created He him." (Gen. 1:26, 27.) By reason of 
sin that divine "image" and "likeness" has been marred 
and lost. But when justified fully and sanctified wholly, 
we are again changed and restored, until we look like 
Jesus — morally and spiritually. "We all with open 
face beholding as in a glass the glory of the Lord, are 
changed into the same image from glory to glory, even as 



120 THE SECOND CRISIS 

by the spirit of the Lord." (II. Cor. 3:18.) Holy as He 
is holy. (I. Pet. 1:15); Righteous as He is righteous. (I. 
John 3:7;) Pure as He is pure. (I. John 3:3). "Partakers 
of His holiness." (Heb. 12:10.) "Because as He is, so 
are we in this world." (I. John 4:17.) 

"We shall not wait until the glorious dawning, 
Breaks on the vision so fair, 
Now we may welcome the heavenly morning, 
Now we His image may bear." 

Samuel Rutherford, the saintly Scottish Presbyterian 
divine, said: "Christ is more to be loved for giving 
us sanctification than justification. It is in some re- 
spects greater love in Him to sanctify than to justify, 
for He maketh us like Himself in His own essential 
portraiture and image in sanctification." 

Then we are to 

VI. Walk even as He walked. I. John 2:6. 

"He that saith he abideth in Him ought himself also 
to walk, even as He walked." This relates to our ac- 
tivities — our manner of living and service. A man is 
known by his walk. If we "walk even as He walked," 
there will be no "crooked paths" and doing that we ought 
not to do; it is to be led and guided by His counsels and 
to regulate and order our whole life according to the rule 
and direction of His word and spirit. We are command- 
ed to "walk circumspectly, not as fools, but as wise." 
(Eph. 5:15.) "Walk not after the flesh, but after the 



IN CHRISTIAN EXPERIENCE 121 

Spirit." (Rom. 8:4.) "We also should walk in newness 
of life." (Rom. 6:4.) "Walk worthy of the vocation 
wherewith ye are called, with all lowliness and meekness.' ' 
(Eph. 4:1, 2.) "Walk honestly toward them that are 
without/' (I. Thess. 4:12.) "Henceforth walk not as 
other Gentiles walk, in the vanity of their mind" (Eph. 
4:17), but "walk by faith" (II. Cor. 5:7), "in the light" 
(I. John 1:7), "in love" (Eph. 5:2), "in the spirit" (Gal. 
5 :16), "worthy of the Lord unto all pleasing, being fruit- 
ful in every good work, and increasing in the knowledge 
of God." (Col. 1:10.) 

So we are not to be mere imitators of Christ, but to 
partake of Christ, so that He becomes "our life" and we 
have His "divine nature," and possess His mind, and 
manifest His spirit, and bear His image, and "walk even 
as He walked." 



TEMPTATION. 

1. It is well to remember that there is no Christian 
experience, no state of grace, no calling nor profession, 
and no station or location in life in which we are exempt 
from temptation; that while in a state of probation we 
are necessarily subject to temptation. 

2. We must learn to distinguish between temptation 
and sin. It is no sin to be tempted. Christ was tempted, 
yet without sin. Temptation is simply the solicitation 
and enticement of the adversary to commit sin. Until 



122 THE SECOND CRISIS 

there is the yielding, or consent of the will to the temp- 
tation, there is no sin. We are not to blame for the sug- 
gestions and solicitations of the devil. "Resist the devil, 
and he will flee from you." 

3. The Scriptures clearly indicate that there are two 
distinct classes of temptation: one from within, the re- 
sult of a heart condition; the other from without, entirely 
of Satanic origin. 

In James 1 :14, we read, "Every man is tempted, when 
he is drawn away of his own lust and enticed/ ' This 
temptation comes from within, and is the result of a 
heart condition. The words, "his own lust" here in- 
dicates unholy and improper desires, resultant from a 
wrong heart condition. Christ never experienced this 
class of temptation. Here we need to make the dis- 
crimination Dr. Fowler has brought to our attention 
with reference to Heb. 4:15: Christ "was in all points 
tempted as we are, yet without sin." It will be seen that 
the words "we are, yet" are italicized, which indicates 
that they are not in the original, but have been supplied 
by the translators. In omitting these three words, we 
read, Christ "was in all points tempted like as * * * 
without sin." That is, Christ was tempted in all points 
like as we are when we are without sin. Christ was 
tempted as a holy soul is tempted; but He was never 
"drawn away of His own lust and enticed." 

The depravity of our natures — original or inbred sin 
— is most surely a factor in temptation : and whatever 
part this factor may play in temptation was certainly 
wanting in the temptations of Christ ; for Christ had no 
original, or inbred sin, and, therefore, could only be 



IN CHRISTIAN EXPERIENCE 123 

tempted as a holy soul. The temptations of Christ 
were entirely from without, and wholly of Satanic 
origin. 

4. From the foregoing we may learn that the person 
not yet delivered from inbred sin, has the two classes of 
temptation, whereas, the person who has been wholly 
sanctified, and so is cleansed from "his own lust," has 
simply the outward temptations: the outward assault 
and attack of the enemy. Herein lies a great advantage, 
in that all may be quiet and peaceful and victorious 
within, despite the fact that "the devil, as a roaring lion, 
walketh about, seeking whom he may devour." Any 
one can see that to have both an inward and an outward 
foe greatly increases the danger, and complicates the 
situation. Two enemies without are not to be as greatlv 
feared as one — an ally — within. 

"Our old man" is such close kin to the devil, and so 
deceitful and treacherous, that whenever the devil knocks 
at the door, "our old man" is likely to attempt to open 
the door, and invite him in. But when that has been 
removed from within which responds to the solicitations 
and temptations of the devil from without, the victory 
is more easily and readily achieved. 

5. This raises the question, how could a holy soul be 
tempted? We usually answer this question by asking 
another: how could Adam and Eve, in the Garden of 
Eden, and Angels in heaven, and Christ Himself be 
tempted? They surely were holy and had no pre- 
disposition to sin. Even as they were tempted, though 
holy, so we may be tempted, though saved from all sin. 
It is well to remember that Satan never presents sin as 



124 THE SECOND CRISIS 

sin, but as something "to be desired'' — as though it 
were innocent and ' 'harmless ;" and thus he hides the 
poison, and the result of the act, from view. If one 
could see the blackness of sin, and its fearful consequences 
before yielding to the temptation, it is safe to say, none 
but a devil would ever consent to commit sin. But 
Satan throws a charm upon the soul by his very tempta- 
tion, and so deceives and beguiles the unwary. Sin is 
often the mere mis-use and abuse of things in themselves 
proper and legitimate. It is no sin to eat, and yet eat- 
ing — to excess — may become a sin. The good and 
the evil are ever before us and the fact that we are free 
moral agents and have the power of choice, ever leaves 
with us the possibility of making a wrong choice. Hence, 
the command of the Savior, ever to ' 'watch and pray 
that ye enter not into temptation." (Matt. 26:41.) 

6. How to meet temptation. First we would insist 
that men "Put on the whole armor of God, that ye may 
be able to stand against the wiles of the devil." What 
is "the whole armor of God," but full salvation? That 
men should be sanctified wholly and thus be delivered 
from the inward class of temptation, where one is drawn 
away by "his own lust, and enticed." For the continu- 
ance of this source of temptation the individual is him- 
self largely responsible. By coming to the cleansing 
fountain, and so having the source of this class of temp- 
tation removed: — "knowing this, that our old man is 
crucified:" — this class of temptation should entirely and 
permanently cease. 

As to the temptations of the devil from without, we 
have the assurance that "God is faithful, who will not 



IN CHRISTIAN EXPERIENCE 125 

suffer you to be tempted above that ye are able: but will 
with the temptation also make a way to escape, that ye 
may be able to bear it." (I. Cor. 10:13.) We learn from 
this that God has a check-rein on the devil; hence we 
never need to bear what is beyond our strength to bear, 
for God will not permit it to come upon us. Perhaps 
the best way to meet these temptations is to meet them 
as Jesus met them — by the word of God. Jesus simply 
said, "It is written, " each time the enemy assailed Him, 
and thus triumphed over him. 'The sword of the 
Spirit, which is the word of God," is still the most ef- 
fective weapon that one can use. As "God is faithful" 
and makes the "way of escape," there can be no excuse 
or reason for yielding to the temptation ; but it becomes 
our privilege and duty to escape. 

The writer has learned that the "way of escape" is not 
found by trying to climb up and out of the difficulties, 
and wanting to die, and go to heaven at once and so get 
away from all the trouble and temptations of life; but 
rather by humbling yourself, and keep on going down, 
down at the feet of Jesus; and when we get down low 
enough we will always find a place large enough to pass 
through, and thus slip through the trap or the net the 
devil had set, and thus find the "way of escape." "God 
resisteth the proud, and giveth grace to the humble." 

7. Some one may inquire, Why does God "suffer" me 
to be tempted at all? The answer doubtless is, that He 
might prove us, and develop our Christian character. 
James intimates that temptation develops the iron 
graces of patience, and faith, and fidelity, which are es- 
sential to the perfecting of our Christian character. 



126 THE SECOND CRISIS 

Hence he says, "My brethren, count it all joy when ye 
fall into divers temptations/ ' (Jas. 1:2-4.) Temptation 
is to the Christian what the gymnasium is to the athlete. 
It develops spiritual fibre, and keeps us from becoming 
molly-coddles, and jelly-fish Christians. It discovers to 
us our weak and most vulnerable points, and teaches us 
how to "fight the good fight of faith." As a chain is 
never stronger than the weakest link in the chain, so the 
weakest point of our character determines our spiritual 
strength. It may be well to note that James does not 
say, "Count it all joy when ye walk into divers tempta- 
tions." We have no right to walk into temptation and 
thus tempt the devil to tempt us. We should learn to 
keep off of the devil's territory. It would be folly to 
stick your hand into the fire and then expect God to keep 
you from being burned. The three Hebrew children 
did not walk into the "fiery furnace/ ' but were cast in. 
"Abstain from all appearance of evil." 

8. In case a soul has been wholly sanctified, and for 
a time really enjoyed victory over the world, the flesh 
and the devil ; but in an evil hour, through lack of watch- 
fulness and prayer, the soul is overwhelmed and suffers 
defeat, what should be done? We should say, at once 
confess — to God, and to whomsoever it may concern — 
put away the evil, and immediately plunge into the 
fountain of cleansing, as when the experience was first 
obtained. What else could be done? Do not give up 
in despair, and conclude you never had the experience, 
and conclude you could not live it, and wait for another 
holiness camp meeting or holiness revival in order to go 
again to an altar; but erect an altar instantly wherever 



IN CHRISTIAN EXPERIENCE 127 

you are, and confess, forsake and believe, and go on to 
victory. "Though he (the good man) fall, he shall not 
be utterly cast down; for the Lord upholdeth him with 
His hand." (Ps. 37:24.) 

After the children of Israel had made the second 
crossing and come into Canaan, they enjoyed great 
victory at Jericho, but suffered defeat at Ai. But this 
defeat did not prove they were not in Canaan. How- 
ever, if they had simply made excuses, and tried to 
cover up the wrong, God would have left them, and their 
enemies would have utterly driven them out of the land. 
But what must they do? Go clear back into Egypt, cross 
the Red Sea again, and then later the Jordan, and so 
start all over again? No, no! They must simply find 
Achan and all that appertains to him, kill him out, and 
put away the evil thing, and stay in the land and go on 
to victory. " Blessed is the man that endureth tempta- 
tion: for when he is tried, he shall receive the crown of 
life, which the Lord hath promised to them that love 
Him." (Jas. 1:12.) 



THE TUNNEL. 



One of the most important and perhaps one of the 
most difficult lessons a sanctified soul has to learn, is, 
that the spirit of heaviness is entirely compatible with 
the spirit of holiness; that a person may be entirely 
sanctified and "kept by the power of God through faith 



128 THE SECOND CRISIS 

unto salvation, ready to be revealed in the last time," 
and yet be "in heaviness through manifold tempta- 
tions." 

Recently in making a trip across the continent, the 
Holy Spirit seemed to teach me the lesson of the tunnel. 
Before starting on my trip I was obliged to go up to the 
altar of the railroad company and make a consecration 
of about all I had and even consent to put my very life 
into their hands. In return they handed me a little slip 
of paper — a ticket — which in itself, as to the value of 
the paper, was really of no value; but on that paper was 
printed a promise from the railroad company to carry 
me to my home and loved ones. As I could feel nothing 
about the matter, I was obliged to take the promise by 
simple faith, and consent to leave myself in their hands 
and obey the rules of the company. I was obliged to be 
at the depot at the time the company specified, and take 
the train they were pleased to send, show my ticket 
to a colored porter, get into the coach he told me, etc. 
All this I did in faith. 

The train had gone but a short distance on its way, 
when lo! suddenly I found myself in great darkness. 
I knew it would be perilous for me to throw away my 
ticket, or leap from the train — so I simply hung on to 
the promise, sat still and kept on believing; directly I 
was again flooded with light, and even basking in the 
sunlight. This experience was repeated a number of 
times, when I began to muse about the matter; why 
should I thus be plunged into darkness, and have my 
reading interrupted, etc., when the light was so much 
preferred by me? 



IX CHRISTIAN EXPERIENCE 129 

My first discovery was, though in darkness for a mo- 
ment, I was still aboard the train, and still going. The 
promise was holding good. The darkness did not for a 
moment disprove the fact that I was on the train, nor 
that I was on the right train, nor that I was going in the 
right direction. All I had to do, was to sit still and 
"keep on believing." Though I could "see no way out," 
and did not "know the way through," I soon learned 
that there was no occasion for fear, and that I was 
coupled onto a power that could carry me through the 
darkness as well as the light. 

But "why the tunnel?" I queried. "The tunnel is 
simply a short cut to a desired destination," seemed to 
be whispered by the Spirit. "Oh, I see it! then blessed 
be the tunnel," was the answer of my heart. And so I 
discovered that the tunnel was at least as much to my 
interest as it was to the interest of the railroad company. 
And I soon realized that the longer the tunnel the farther 
I was up the road and the nearer I was to the place I 
wanted to go, when I again emerged from the darkness. 
As this fact dawned upon me, I felt like giving thanks 
to the railroad company for the tunnel. 

I reasoned, "The railroad company evidently knew 
that I was in a hurry to reach my destination ; that I 
would not have time to go around and around all those 
mountains, or even to cross them by ascending them 
gradually, so in their great kindness, in order to get 
me on the other side of the mountain and to my 
loved ones more speedily, they took the pains and 
expense of boring that tunnel and quickly carrying me 
through." 



130 THE SECOND CRISIS 

And does not this explain why the fiercest temptations 
are often permitted just at the time that we have desired 
and sought a new experience of saving grace? Just 
when you tried so hard to be good, and sought, and per- 
haps professed a new experience, the obstacles seemed 
to multiply, the opposition became more intense, and 
everything seemed to go wrong. The Lord had simply 
taken you at your word, and supposing you wanted 
to get up the road quickly, He meant to pass you 
through a few tunnels and so grant you the answer 
to your prayers. He knew all about the tunnels, 
as He himself had passed that way before you. All 
that was necessary for you to do, was to stay 
aboard, cling to your ticket (the promise) and keep on 
believing. 

Great trials simply make way for great grace. The 
fiercer the battle, the greater the victory. No cross, no 
crown. Suffice it for you to know that "God is faithful, 
who will not suffer you to be tempted above that ye are 
able: but will with the temptation also make a way to 
escape, that ye may be able to bear it." Perhaps none 
of us could be trusted with constant prosperity without 
becoming self -centered and self-sufficient. Our trials 
are reminders and monitors of our own weakness, and 
utter dependence upon God. David said, "Before I was 
afflicted I went astray; but now I have kept Thy word." 
"Thou hast enlarged me when I was in distress" Even 
Paul must have "a thorn in the flesh, the messenger of 
Satan to buffet" him, lest he "become exalted above 
measure through the abundance of the revelations." (II. 
Cor. 12:7.) 



IN CHRISTIAN EXPERIENCE 131 

Of course, "a thorn in the flesh" is not a pleasant 
thing; it is the something you did not desire; something 
you had not bargained for. Yet I presume everyone 
has that l 'something 1 ' in life, and, therefore, we should 
learn to turn it to good account. A good sailor must 
learn how to make use of a head-wind and stem contrary 
tides. I have found by experience that the best way to 
get on with a "thorn in the flesh' ' is to hold still. If 
one twists and wriggles and offers resistance to the same, 
it simply increases and aggravates the sore ; but by hold- 
ing real still it will not hurt near so much and will finally 
heal over. 

God has said, "When thou passest through the waters, 
I WILL BE WITH THEE; and through the rivers, 
they shall not overflow thee : when thou walkest through 
the fire, thou shalt not be burned ; neither shall the flame 
kindle upon thee." (Isa. 43:2.) So the deeper the 
waters through which you may be called to pass — while 
you float, the higher they will lift you, and the nearer 
to heaven they will bring you. The hotter the fire, the 
more it will lighten your load, by consuming every en- 
cumbrance that might impede and retard your progress. 

When we reach the other shore we will doubtless see 
that some of our greatest blessings came to us in the form 
of trials — blessings in disguise. They detach us from 
the world, wean us from human dependencies, teach us 
lessons of humiliation, and develop the iron graces of 
faith and patience. The darkness is as necessary as 
the light. While God permits the enemy to hedge up 
our pathway at times, so that we cannot see our way 
through, He never permits him to put a roof over us so 



132 THE SECOND CRISIS 

as to prevent our looking up. If there are thorns to pierce 
your feet, remember they first pierced His brow. In- 
stead of complaining because of the thorns on the roses, 
thank God for the roses on the thorns. Disappoint- 
ments are frequently His-appointments. "All things 
work together for good to them that love God, to them 
who are called according to His purpose." 

"If all were easy, if all were bright, 
Where would the cross be, and where the fight? 
But in the hardness God gives to you, 
Chances for proving what HE can do/' 

" Blessed is the man that endureth temptation; for 
when he is tried, he shall receive the crown of life, which 
the Lord hath promised to them that love Him." (Jas. 
1:12.) 



ENLARGEMENT THROUGH DISTRESS. 

u Thou hast enlarged me when I was in distress' 1 (Psalms 
4:1.) Thus testified David after he had passed through 
a great trial and conflict. That trials may become a 
great source and avenue of blessing, has become a fact 
well known and understood by such as have gone on to 
know the Lord. The philosophy of this is very simple; 
it is while in adversity and perplexity that we seek God, 
and pray the most, and lean the hardest upon Him. It 
was said of ancient Israel, "Jeshurum waxed fat, and 
kicked." (Deut. 32:15). "But when he slew them then 



IN CHRISTAIN EXPERIENCE 133 

they sought him, and they returned and inquired early 
after God." (Ps. 78:34.) 

The facts are, that but very few, if any, can stand con- 
tinued success and prosperity. It is when full, and with 
everything coming our way, that we are in greatest 
danger of becoming self-sufficient, haughty and arrogant; 
we are apt to conclude, because of our prosperity, that 
we are favorites with the Lord, and forget our own weak- 
ness and utter dependence upon God; under these con- 
ditions it is very easy to become negligent and careless, 
and cease to watch and pray as we should. The history 
of the church in all ages has been that just in proportion 
as she prospered and became rich and popular, in that 
proportion her spiritual declension and worldliness and 
formality increased. On the other hand, when she was 
despised and persecuted, and thus driven to her knees 
in utter self-abnegation, then did she have power to pre- 
vail with God and with men in the real salvation of the 
multitudes. This same principle obtains in the in- 
dividual experience. 

It is well for us to understand the divine program. 
"Many shall be purified and made white, and tried. ,, 
(Dan. 12:10.) Hence Peter has said, "Beloved, think it 
not strange concerning the fiery trial which is to try you, 
as though some strange thing happened unto you; but 
rejoice, inasmuch as ye are partakers of Christ's suffer- 
ings. " "Wherein ye greatly rejoice, though now for a 
season, if need be, ye are in heaviness through manifold 
temptations: that the trial of your faith, being much 
more precious than of gold that perisheth, though it be 
tried with fire, might be found unto praise and honor and 



134 THE SECOND CRISIS 

glory at the appearance of Jesus Christ." We need to 
learn that the spirit of heaviness because of manifold 
temptations, is perfectly compatible with the spirit of 
holiness; and then we need to remember that adversity 
is not necessarily an indication of divine displeasure; and 
then we also need to learn how to make use of contrary 
winds. A good sailor will utilize a head-wind by so shift- 
ing his sails as to carry him forward to his desired haven. 

Many souls, having been purified and made white, 
but being ignorant of the divine program, and supposing 
that the experience of sanctification would henceforth 
exempt them from trial, have become confused and be- 
wildered when the ' 'fiery trial" came upon them, and 
have cast away their confidence and gone down in 
despair. Had they remembered that immediately after 
Jesus received the Holy Ghost, he went into a forty-day 
hand-to-hand conflict and battle with Satan; and that 
this was according to the divine program for His sanctified 
children, and was the divine method of weaning them 
from human dependencies, and developing in them the 
iron graces of patience, and courage, and fidelity; they 
too might have maintained their integrity and come out 
more than conquerors ; not only gaining the victory, but 
gathering some spoils. 

There is an old adage which says, "What cannot be 
cured must be endured," but the man who has learned 
the secret of victory, will not simply endure it, but glory 
in tribulations also, knowing that tribulation worketh 
patience," etc. It is one thing for us to trust God, and 
another thing for us to get where God can trust us. 
God desires a tried people. Even as men do not give 



IN CHRISTIAN EXPERIENCE 135 

positions of great responsibility and importance to such 
as are inexperienced and untried, so they who are to be 
made the custodians of heaven's treasure, and are to 
become the representatives and ambassadors from the 
Court of Heaven, must first be tested and tried. The 
time when God proves us is the time for us to prove Him ; 
the trial should be regarded as the challenge to our faith 
for greater victories. 

The reward of faithfulness in the time of trial is pro- 
motion, with increased confidence and power. The trial 
itself is the pledge of greater grace. Great trials make 
way for great grace. There can be no victory without 
a conflict. The fiercer the battle, the greater the vic- 
tory. So that in this life, as in the life to come, "Our 
light affliction, which is but for a moment, worketh for 
us a far more exceeding and eternal weight of glory; 
while we look not at the things which are seen, but at the 
things which are not seen." Hence our greatest trials 
become our greatest blessings — blessings in disguise. 
After Job had passed through his trial, "the Lord gave 
Job twice as much as he had before." (Job 42:10.) 



CONDITIONS OF SPIRITUAL SIGHT. 

Spiritual blindness is the invariable result of sin. Sin 
darkens the mind and shuts out the light and knowledge 
of God; hence our gospel "is hid to them that are lost: 
in whom the god of this world hath blinded the minds 



136 THE SECOND CRISIS 

of them which believe not/' (II. Cor. 4:3, 4.) God com- 
plained of the Jews, saying, "O foolish people, and with- 
out understanding; which have eyes, and see not." (Jer. 
5 :21.) Paul spoke of the Gentiles as "having the under- 
standing darkened . . . because of the blindness 
of their heart," and said his mission to them was "To 
open their eyes, and to turn them from darkness to 
light." (Eph. 4;18; Acts 26:18.) 

Jesus Christ came not only as the "light of the world," 
but "to open the blind eyes, to bring out the prisoners 
from the prison, and them that sit in darkness out of 
the prison house." (Isa. 42 :7.) A blind man cannot see, 
even though there is light without. Therefore, we need 
to pray, as did the Psalmist, "Open thou mine eyes, that 
I may behold wondrous things out of Thy law." Of the 
disciples we read, first, "Their eyes were opened, and 
they knew Him;" and "then opened He their under- 
standing, that they might understand the scriptures." 
(Luke 24:31-45.) 

Faith. 

One of the first conditions of spiritual sight is faith in 
God. When the "two blind men followed Him, crying 
and saying, Thou son of David, have mercy on us, . . 
. Jesus saith unto them, Believe ye that I am able to 
do this? They said unto Him, Yea, Lord. Then 
touched He their eyes, saying, According to your faith 
be it unto you. And their eyes were opened." (Matt. 
9:27-30.) Though this was a literal recovery of sight, 
it is illustrative of the opening of our spiritual eyes. 
Paul plainly teaches that the blindness of the Jews was 



IN CHRISTIAN EXPERIENCE 137 

due to their unbelief. (Rom 11 :7-8.) It is by faith that 
our spiritual eyes are opened. "Said I not unto thee, 
if thou wouldst BELIEVE, thou SHOULDEST SEE 
the glory of God," was the word of Jesus to Martha. 

Obedience. 

"If any man will do His will, he shall know of the 
doctrine," (John 7:17.) The failure to see and under- 
stand spiritual truths is not so much due to mental diffi- 
culties as it is to heart difficulties; something the heart 
is not willing to yield. When the heart gives up, and is 
really willing to obey God, the Spirit is faithful in reveal- 
ing the hindering cause, and to guide into all truth. The 
person who willingly and obediently walks in all the 
light God has given, and sincerely seeks to know the 
whole will of God, will never be left to grope in darkness. 
Again and again we have found that when people could 
not "see into sanctification," as they expressed it, it was 
due to the fact that there was some secret sin they were 
not willing to forsake, some wrong they were not willing 
to confess, some point in which they were not willing 
to obey ; and the instant the matter with which God had 
a controversy was yielded they knew of the doctrine 
experimentally. "If ye be willing and obedient, ye shall 
eat the good of the land." (Isa. 1:19.) 

Consecration. 

"If, therefore, thine eye be single thy whole body shall 
be full of light. 11 (Matt. 6:22.) The single eye here means 
singleness of purpose; a purpose to know and do the 
whole will of God — and only this. It means consecration 



138 THE SECOND CRISIS 

and concentration to the whole will of God. One of the 
reasons for consecration is, "that ye may prove what is 
that good, and acceptable, and perfect will of God." 
(Rom. 12 :3.) Consecration means death to self-seeking, 
and a fixed purpose of heart to know and to do the whole 
will of God. As the person who devotes himself entirely 
to art, or music, or science, etc., finds the secrets of the 
matter, so he who yields himself to the whole will of God, 
with an eye single to His glory, will ever have increasing 
light and knowledge. 'The secret of the Lord is with 
them that fear Him ; and He will shew them His covenant. 11 
(Ps. 25:14.) 

A Second Touch. 

"After that He put His hands again upon his eyes and 
made him look up; and he was restored and saw every 
man clearly!' (Mark 8:25.) He had received one touch, 
and declared he could "see — men as trees walking/' 
If some one had told him he needed a second touch, he 
might have reasoned that if one touch would make men 
appear as tall as trees, a second touch would make them 
appear twice as tall as trees, and answered, that he could 
see no necessity for a second touch. But the second 
touch was necessary in order to see ^ clearly " We be- 
lieve that Jesus here meant to teach, and illustrate by 
an object lesson, how we might receive our spiritual 
sight. Some object to a second work of grace, by saying 
they "do not believe in a half way work;" neither do we 
teach a half way work. And yet we must admit that 
this first touch was an imperfect, or half way work, or 
else admit that there was a purpose and design in this 



IN CHRISTIAN EXPERIENCE 139 

method. We doubt not He could have opened this blind 
man's eyes with one touch, as He did frequently; but 
fully believe that His design was to thus teach that a sec- 
ond touch was necessary to clear spiritual vision. The 
common experience and testimony of all who have re- 
ceived "the second blessing, properly so-called, " — the 
second touch, in the sanctification of their souls — is that 
said experience wondrously clarified their vision, and at 
once enabled them to see "clearly," the truth of full sal- 
vation ; that whereas they had formerly failed to see the 
teaching of a second work of grace anywhere in the 
Bible, they could now see it on almost every page; and 
because of this clarified vision the Bible had become a 
new book to them. Yes indeed, the "second blessing" 
is a great eye opener. 

Purity. 

"Blessed are the pure in heart: for they shall see — 
God." (Matt. 5-8.) The pure in heart will see God in 
His people, in His Word, in nature, in His providences, 
in earth, in heaven — everywhere, and all the time. 
Matters that were formerly attributed to mere "happen 
so," and to "luck" and "chance" will now reveal God. 
Our spiritual condition lends color to our vision. "Unto 
the pure all things are pure: but unto them that are de- 
filed and unbelieving is nothing pure; but even their 
mind and conscience is defiled." It takes purity to see 
purity. Men who themselves are impure are likely 
to judge everyone else as impure; everything takes on 
the color of the window light through which one is look- 
ing; because of this fact the enemies of Jesus failed to 



140 THE SECOND CRISIS 

recognize His spotless character. If sin is the source of 
spiritual blindness, it would logically follow that the 
saving from all sin would mean the recovery of spiritual 
sight; that purity of heart would be the cure of spiritual 
blindness. God has said, "I will bring the blind by a 
way that they knew not ; I will lead them in paths that 
they have not known ; I will make darkness light before' 
them, and crooked things straight/' (Isa. 42:16.) "The 
eyes of your understanding being enlightened: that ye 
may know the hope of His calling, and what the 
riches of the glory of His inheritance in the saints." 
(Eph. 1:18.) 



THE SCRIPTURAL CONFLICT. 

The Scriptures everywhere teach that the Christian 
life means conflict and warfare. Broadly speaking, there 
are three common enemies — the world, the flesh and the 
devil — which contest the progress of every Christian. 
The "flesh" represents an antagonistic principle within 
the human heart, while the world and the devil are 
without. While in this world, we may expect that Satan 
will give us battle, and that the world will prove itself 
no friend to grace ; so that the conflict without will never 
cease. 

But the Bible clearly teaches that the flesh may be 
"crucified" (Gal. 5:25), and so be put to death; that this 
ally of Satan resident within the human heart may be 



IN CHRISTIAN EXPERIENCE 141 

expelled and destroyed so that the conflict within, oc- 
casioned by the "flesh" will utterly cease. 

We submit that a burglar who is in hiding in the house 
is more dangerous and more to be feared than two on the 
outside; that a rebellion is more to be dreaded than a 
civil war engaging some outside foe. 

Until a man is sanctified wholly, and the carnal mind 
is eradicated from his nature, he has both the internal 
and the external — the evil within his own nature and 
all the combined powers of darkness without — to con- 
tend with. But when "the flesh," or the "old man" 
have been "crucified," and the inward foe is expelled, 
the soul may have perfect quiet, peace and victory with- 
in amid all the conflicts that may rage without. Herein 
lies one of the beauties and chief advantages of entire 
sanctification. Praise God! 

Seeing God has made provision for the complete re- 
moval and destruction of the inward foe, we must con- 
clude that the legitimate and Scriptural conflict should 
be on the outside, engaging the world and the devil, and 
not with the evil within. In Eph. 6:12, the Apostle Paul 
declares, "We wrestle not against flesh and blood, but 
against principalities, against powers, against the rulers 
of the darkness of this world, against spiritual wicked- 
ness in high places." A careful analysis of this passage 
will reveal the fact that all of these enemies are on the 
outside. 

We are persuaded that the most general cause of de- 
feat, and the most prolific source of back-sliding is this 
foe within. The "old man" is an ally of Satan, and of 
such close kin to him, that when Satan comes and knocks 



142 THE SECOND CRISIS 

at the door, if not carefully and constantly guarded, he 
will open the door and invite the world and Satan in. 
It is not what others say or do — though they may be 
doing Satan's bidding — but the yielding to that up- 
rising within us, that occasions the defeat and back- 
sliding. Hence we have the exhortation, "Take unto 
you the whole armor of God, that ye may be able to 
withstand in the evil day, and having done all, to stand." 
(Eph. 6:13.) What is the "whole armor of God" but 
full salvation? 

But not only is the Christian supposed to "stand" but 
also to do aggressive warfare. He should not be con- 
tent with simply holding the fort, but should be able to 
invade the enemy's territory, put to rout the enemy, and 
take some spoils. "The people that do know their God 
shall be strong and do exploits." (Dan. 11 :32.) And yet 
multitudes seem to think they are doing remarkably well 
and have all they can do if they "keep their religion." 
All their thought and energy is expended on themselves, 
and the experience common with them is simply an "up 
and down" life. The best they can possibly do is to re- 
press their evil nature, and have a continual inward con- 
flict and struggle with fear, and pride, and anger, and 
doubt, and other like manifestations that spring from 
the carnal mind within, until they have neither time nor 
strength to engage the foe without. 

While we admit that the Christian life is a warfare, we 
would insist that the legitimate and Scriptural warfare 
should be on the outside, and not with the evil within; 
that God proposes to cleanse the heart from all unright- 
eousness, and utterly destroy the least and last remains 



IN CHRISTIAN EXPERIENCE 143 

of evil resident within ; so that henceforth there shall be 
no more uprisings of anger, malice, envy or doubt, but 
"quietness, and assurance forever," regardless of the 
confusion and conflict that may rage without. 

Many seem to think that an occasional defeat is the 
necessary accompaniment of the Christian life, but the 
word of God plainly teaches that there is a way of con- 
stant and complete victory for every soul ; "because greater 
is He that is in you, than he that is in the world." Paul 
could say, "Thanks be unto God, which always causeth 
us to triumph in Christ." "If God be for us, who can be 
against us?" He can give victory in hard places as 
readily as amid more pleasing environments; indeed, with 
Him there are no "hard places." He can make us equal 
to any emergency, and not only make us conquerors, but 
"more than conquerors," regardless of all that the world 
and Satan may do without. "Thanks be to God, which 
giveth us the victory through our Lord Jesus Christ." 
(I. Cor. 15:57.) 



EVIL THOUGHTS AND THOUGHTS OF EVIL. 

Failing to distinguish between evil thoughts and 
thoughts of evil has brought many a soul into bondage 
and under condemnation whom God had not condemned. 
Jesus said, "From within, out of the heart of men, pro- 
ceed evil thoughts * * * and defile the man." (Mark 
7:21.) Evil thoughts spring from an impure fountain 
and indicate that there is an evil or corrupt heart. "For 
as he thinketh in his heart, so is he." (Prov. 23:7.) The 



144 THE SECOND CRISIS 

sin of thought is just as open to God, with whom we have 
to do, as is the sin in word and deed, and just as certainly 
needs to be repented of and forgiven. "Repent, there- 
fore, of this thy wickedness, and pray God, if perhaps 
the thought of thine heart may be forgiven thee." An evil 
heart is the generator of evil thoughts and evil deeds. 
Evil thoughts arise involuntarily and crowd into the 
mental faculties as birds of prey to pollute and destroy 
everything that is good. "And God saw that the wicked- 
ness of man was great in the earth, and that every 
imagination of the thoughts of his heart was only evil 
continually." 

Thoughts of evil are suggested from without, and to 
the pure soul are always repugnant and offensive. We 
can not help but think about the evil we see or hear any 
more than we can help the color of our hair; but as the 
evil is presented the judgment and conscience at once 
disapprove, and the pure soul draws back from it as in- 
stinctively as one would from touching a serpent in the 
night time. Satan can and will present and suggest evil 
to a pure soul, from without, but he who has a clean heart 
has nothing within that responds to the suggestion — 
nothing that welcomes or takes pleasure in the thought, 
but instantly shrinks from it and repudiates it; so that 
he can say, in the language of Jesus, "The prince of this 
world cometh, and hath nothing in me." If the thought 
of evil is long entertained, or affords pleasure, it in like 
manner will defile the soul. A tendency or predisposi- 
tion to evil in the heart would indicate that the heart 
is not yet wholly cleansed, and that the soul is in constant 
peril. "Like begets like," is as true in our thought life 



IN CHRISTIAN EXPERIENCE 145 

as elsewhere. "Doth a fountain send forth at the 
same place sweet water and bitter?" Some one has well 
said, "We cannot prevent the birds from flying over our 
heads, but we can prevent their building nests in our 
hair." So, we cannot prevent Satan from presenting 
evil to us so as to compel us to think about it, but we can 
prevent the evil suggestion from finding Iddgment in our 
hearts. Because Satan presents the evil is no reason 
why we should receive it and so make it our own. "Re- 
sist the devil, and he will flee from you." He who keeps 
his thought life pure will experience no difficulty in liv- 
ing a pure outward life. "The thoughts of the righteous 
are right." Just as certainly as an evil heart generates 
evil thoughts, so surely will a pure heart generate pure 
thoughts. If the fountain is pure the stream will be 
pure. "Sow a thought, and reap a desire; sow a desire, 
and reap an act; sow an act, and reap a character ; sow a 
character, and reap a destiny." "The word of God is 
* * * a discerner of the thoughts and intents of the 
heart." "The weapons of our warfare are not carnal, 
but mighty through God to the pulling down of strong- 
holds; casting down imaginations, and every high thing 
that exalteth itself against the knowledge of God, and 
bringing into captivity every thought to the obedience of 
Christ." (II. Cor. 10:4, 5.) 



THE SECRET PLACE OF THE MOST HIGH. 

" He that dwelleth in the secret place of the Most High 
shall abide under the shadow of the Almighty." — Ps. 91 :1. 



146 THE SECOND CRISIS 

We fear many regard this Psalm simply as a beautiful 
poem, not knowing its reality and sweetness in a per- 
sonal heart experience. 

For a long time we had supposed that when we had 
gone into our closet and shut the door and so were alone 
with God, that we w T ere in "the secret place of the Most 
High;" but finally it occurred to us that the closet was 
simply our secret place; and that there might be a dif- 
ference in God visiting us in our secret place, and our 
coming and dwelling in His secret place. 

Yes, God has "secrets," and HIS "secret place." 
But as He reveals His "secrets" to them that "fear Him," 
so it is His purpose to bring His faithful ones into His 
"secret place." Of course, it is only to those who are 
known to be true that secrets are confided. 

Where is this "secret place of the Most High?" 

Every Bible student knows that the Tabernacle, used 
during the journey from Egypt to Canaan, and in Ca- 
naan until Solomon built the Temple, was divided into 
two rooms, the first being called the "holy place," and the 
second the "most holy place," or "the holiest of all." 
The pattern of this Tabernacle in its minutest details was 
given to Moses by God Himself while in the holy mount. 
"The priests went always into the first tabernacle, ac- 
complishing the service of God. But into the SECOND 
went the high priest alone, once every year, not without 
blood, which he offered for himself, and for the errors of 
the people." (Heb. 9:6, 7.) It was in this "Holiest of 
all" that the "ark of the covenant" rested; and this "ark 
of the covenant" was ever the emblem of the divine pres- 
ence. Here was "the secret place of the Most High" of 



IN CHRISTIAN EXPERIENCE 147 

those days. Concerning this place God said to Moses, 
'There I will meet with thee, and I will commune with 
thee from above the mercy seat, from between the two 
cherubims which are upon the ark." (Ex. 25:22.) 

So we learn that "the secret place of the Most High" 
was beyond the "second veil," Now, if we can rightly 
interpret and learn the spiritual significance of this, 
we may find "the secret place of the Most High" to-day. 

The aforesaid tabernacle with all that pertained to it, 
was simply the type and "shadow of good things to 
come," "imposed on them until the time of reformation." 
However, it was exact and correct, and in every detail 
pointed significantly to Christ; hence we may expect to 
find in Him all that was thus set forth in the tabernacle 
and its sacred worship. 

We read that when Jesus was crucified, "the veil of the 
temple was rent in twain from the top to the bottom." 
(Matt. 27:51.) It was not torn away or removed, as 
some teach; and though it was "rent in twain from top 
to bottom," we "cannot see into" the "holiest of all;" but 
thank God, we can enter into it "by the blood of Jesus." 
"Having, therefore, brethren, boldness {liberty, marg.) to 
enter into the holiest by the blood of Jesus, by a new and 
living way, which He hath consecrated for us, through 
the veil ... let us draw near with a true heart in 
full assurance of faith, having our hearts sprinkled from 
an evil conscience, and our bodies washed with pure 
water." (Heb. 10:19, 20, 22.) Whereas, none were allowed 
to enter into this secret, holy place while the first taber- 
nacle was yet standing, excepting "the high priest alone 
once every year," ("the Holy Ghost thus signifying that 



148 THE SECOND CRISIS 

the way into the holiest of all was not yet made mani- 
fest/') now all may have liberty to enter who will "draw 
near with a true heart in full assurance of faith." 

The Way of Entrance Into the Secret Place of the 
Most High. 

The way of entrance into this "secret place of the Most 
High" is clearly set forth in the preparation and steps 
taken by the high priest before entering into the "holy 
of holies" in the tabernacle service. We do not mean to 
say that there should be the literal observance of these 
ritualistic performances, but rather that by the interpre- 
tation of these in their spiritual significance we may learn 
the way of entrance. 

1. The high priest was a man separated unto God — 
divinely chosen and appointed — but before he could 
enter "the holiest of all" his body must be washed with 
water. (Ex. 29:4; Lev. 8:6.) This would surely suggest 
outward cleanness. Persons who are not living clean 
outward lives are not eligible to enter within the "second 
veil." Such need to repent and forsake their sins, and 
until they do they can never enter "the secret place of 
the Most High." 

2. Before entering this "holiest of all," the high priest 
must offer a "ram of consecration" and put on "garments 
to consecrate him." (Lev. 8:22; Ex. 28:3.) This surely 
suggests complete consecration of our all to God. Con- 
secration is not sanctification ; but consecration is the con- 
dition and preparation for entire sanctification. A 
sinner cannot consecrate, but as a rebel must surrender 



IN CHRISTIAN EXPERIENCE 149 

to God. £ regenerated man alone can present himself 
as a "living sacrifice, holy, acceptable unto God." True 
consecration is unreserved, unconditional and irrevocable. 

3. The "ram of consecration' ' having been slain, the 
next step in the preparations for entering into the "holiest 
of all" was to put "the blood" "upon the tip of Aaron's 
right ear, and upon the thumb of his right hand, and upon 
the great toe of his right foot." (Lev. 8 :23.) This would 
surely suggest the complete cleansing — not simply from 
outward defilement, as indicated by the washing of 
water — but from ALL moral corruption and defilement. 
He who would enter into this secret place — the "holiest 
of all" — must himself be holy. "The blood of Jesus 
Christ His Son cleanseth us from all sin." Therefore, 
we have "liberty to enter into the holiest by the blood 
of Jesus." The blood on the ear is a sure cure for the 
desire to hear the latest scandal and gossip of the com- 
munity. The blood-touched ear will cease to be a 
dumping place for Satan's garbage. The blood on the 
thumb will surely save from the "tricks of the trade" 
and the handling of that which is doubtful. We could 
scarcely conceive that such a hand would shuffle a deck 
of cards, or engage in other doubtful practices. The 
blood on the great toe will prevent a certain motion of 
the feet when hearing a certain class of music, and will 
prevent the making of "many crooked paths" and run- 
ning into "by and forbidden paths." It means "straight 
paths" for the feet. 

4. But in addition to all the foregoing, Moses must 
take the anointing oil, and pour it upon his (Aaron's) 
head, and anoint him." "And he poured of the anoint- 



150 THE SECOND CRISIS 

ing oil upon Aaron's head, and anointed him, to sanctify 
him." (Ex. 29:7; Lev. 8:12.) This oil is emblematic of 
the Holy Spirit. It was said concerning Jesus, 'The 
Spirit of the Lord God is upon Me, because the Lord 
hath anointed me to preach," etc. So we, too, should be 
anointed. "Now He which * * * hath anointed 
us, is God." (II. Cor. 1:21.) "The anointing which ye 
have received of Him abideth in you, and ye need not that 
any man teach you ; but as the same anointing teacheth 
you of all things, and is truth, and is no lie, and even as 
it hath taught you, ye shall abide in Him. (I. John 2 :27.) 
We see that the anointing here referred to has intelligence 
— teaching us — and so undoubtedly refers to the Holy 
Spirit. 

Seeing that no one could enter into that "secret place 
of the Most High" — "the holiest of all" — excepting 
those who had been thus separated from the world, were 
washed and outwardly clean, put on the garments of con- 
secration, and then had the blood and oil applied, we 
may safely conclude that none can enter today but those 
who have the spiritual experience this ceremonial prepa- 
ration signifies. And these are the exact steps that bring 
the individual into the gracious experience known as en- 
tire sanctification, or heart holiness. They who dwell 
in this "secret place of the Most High, shall abide under 
the shadow of the Almighty," and have all the blessedness 
of this 91st Psalm. 



IN CHRISTIAN EXPERIENCE 151 



THE WAY OF VICTORY. 

Throughout the Scripture the life of a true Christian 
is likened to that of a warrior on the field of battle. Paul, 
in writing to his son Timothy, exhorts him to ' 'fight the 
good fight of faith' ' and to "endure hardness, as a good 
soldier of Jesus Christ." The world, the flesh and the 
devil unite and conspire against such as have declared 
their allegiance to Jesus Christ. In view of these op- 
posing forces multitudes have concluded they could not 
live religious lives. The fact that others have gone down 
in defeat and failure has discouraged many. 

We want to insist, there is a way of victory, and, there- 
fore ,there can be no legitimate excuse for failure. When- 
ever persons backslide they invariably lay the blame to 
adverse conditions; some one did not treat them right, 
or their environments were unfavorable, etc., etc. We 
wish to state here that no persons have ever yet back- 
slidden until they themselves have consented to back- 
slide. God has made ample provision for victory and 
has given the pledge of victory to every one of his chil- 
dren, regardless of the conditions and temptations that 
may surround them. Great trials simply make way for 
great grace, and the greater the conflict, the grander the 
victory. In fact, there can be no victory without a con- 
flict. 

There is a way of victory ; faith in God and faithfulness 
insure victory, always and everywhere. The "whole 
armor of God," according to Eph 6:11-17, makes the 
least of God's children invulnerable and invincible. Not 



152 THE SECOND CRISIS 

only may we be conquerors, but "more than conquerors 
through Him that loved us." (Rom. 8:37.) 

In Revelation I. 2:11 we read, 'They overcame him 
(Satan) by the blood of the Lamb, and by the word of 
their testimony; and they loved not their lives unto the 
death." Entire abandonment to God, unwavering faith 
in the blood, and faithful and uncompromising testimony 
is the way of victory for every soul. 

First, note the intensity of their consecration: "they 
loved not their lives unto the death." They were not 
playing at religion, nor simply trying to serve the Lord 
in their "own weak way and manner," but were ready 
and willing to lay down their lives for Jesus' sake. Mul- 
titudes are consecrated to do what they feel like doing, 
providing it does not mean any self-denial or sacrifice — 
but few, comparatively, are ready to lay down their lives 
for Jesus' sake. Real consecration will be true at any 
cost, even though the pathway of duty lead through the 
fiery furnace, the lion's den, and into death itself. 

Second, the blood of Jesus is the meritorious cause of 
victory. Satan appears as the accuser of the brethren, 
but the blood has atoned for, and covered every sin. 
Unwavering faith in the blood is necessary in order to 
withstand the attacks and accusations of the devil. How 
often the trusting heart has put Satan to flight by sing- 
ing; 

"The blood, the blood is all my plea, 
Hallelujah! for it cleanseth me." 

Satan cannot withstand the blood of Jesus. It was 
shed for me, it avails for me; it cleanseth me; this is the 
language of faith. "This is the victory that overcometh 



IN CHRISTIAN EXPERIENCE 153 

the world, even our faith.' ' "Above all, taking the shield 
of faith, wherewith ye shall be able to quench ALL the 
fiery darts of the wicked. " 

Third, they stuck to the facts of experience and dared 
to bear testimony to the same. It was not by argument, 
or by theorizing or dogmatizing, but by "the word of 
their testimony' ' they "overcame/ ' Multitudes suffer 
defeat because they first compromise at the point of tes- 
timony. Instead of humbly bearing testimony to the 
power of the all-cleansing blood to sanctify and cleanse 
from all sin, they have given some evasive, indefinite 
testimony or exhortation so as not to evoke criticism 
and persecution, and so lost the victory out of their souls, 
and soon went down in defeat. Faith drives the nail, 
and testimony clinches it so the devil can't draw it, and 
ascribes the glory to Jesus that belongs to Him. This 
is the way of victory. 

The Lord save us from being hot-house Christians, 
having to be coaxed and coddled to keep us religious. 
God has an experience and grace for every one of us that 
will enable us to live on the heights, and shout the vic- 
tory, though all the hounds of hell are barking at our 
heels, and all the powers of darkness combine against us. 
There are no circumstances with God; "greater is 
he that is in you, than he that is in the world.' ' "God 
is faithful, who will not suffer you to be tempted above 
that ye are able; but will, with the temptation, also make 
a way to escape, that ye may be able to bear it." There 
is a way of victory! Hallelujah! "Resist the devil, and 
he will flee from you." While Satan is mighty, our 



154 THE SECOND CRISIS 

God is Almighty! 'To him that overcometh will I grant 
to sit with me in my throne, even as I also overcame, and 
am set down with my Father in His throne." (Rev. 3:21.) 



TEN BRIEF REASONS WHY A PREACHER SHOULD 

PREACH HOLINESS AS A SECOND 

DEFINITE WORK OF GRACE 

1. Because God " wills' ' the sanctification of all His 
people. I. Thess. 4:3; Heb. 10:10. 

2. Because Jesus died that He might sanctify the 
people — the church — with His own blood. Heb. 13: 
12; Eph. 5:25-27. 

3. Because the Holy Spirit is outpoured and given 
that He might sanctify. Rom. 15:16; Thess. 2:13; 
I.Peter 1:2. 

4. Because he cannot preach the whole Gospel with- 
out preaching holiness as a second work. I. Cor. :013; 
Acts 26:18. 

5. Because it is the great need of the church in ordre 
to regain and maintain her spirituality. Heb. 12 :13-15. 

6. Because it unifies His people and thus brings 
strength and efficiency to the church. John 17:17-21; 
Heb. 2:11; II. Tim. 2:21. 

7. Because it is the short cut to the salvation of the 
unsaved, John 16:8; John 17:21. 



IN CHRISTIAN EXPERIENCE 155 

8. Because it generates the Missionary spirit and 
hastens the Evangelization of the world. Ezek. 36:23. 

9. Because " without holiness no man can see the 
Lord." Heb. 12:14. 

10. Because it is the secret of success in the ministry; 
it invariably stirs Satan and brings the blessings of God . 
Because of the joy and blessings it brings to the preacher's 
own heart. Preaching holiness as a second work is the 
greatest luxury on earth. 



JAN 31 1913 



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